Aljamea-tus-Saifiyah

Nairobi

2 Introduction

The community traces its cultural and spiritual heritage to the Fatimi Imams AS, the pious progeny of the Prophet Mohammed’s SAW respected daughter Maulatona Fatema SA and his legatee Maulana Ali b. Abi Talib SA. The Fatimi Imams AS established a flourishing kingdom in the African continent during the 10th century with capitals first in North and then present-day . History reveals to us an efflorescence of art and architec- ture along with an unprecedented growth in scholarly activity during their reign of over two centuries. Hundreds of manuscripts and countless archi- tectural monuments bear an everlasting testament to their great civilization. After the seclusion of the 21st Fatimi Imam AS in the 12th century, a series of the Imams’ SA representatives known as the Duʿāt Mutlaqeen (sing. al-Dāʿī al-Mutlaq, lit. unrestricted missionary; also Dāʿī) have led the community, first from and later from . In the 13th/early-19th century, following bouts of famine and persecution in South , the 43rd al-Dāʿī al-Mutlaq Syedna Abdeali Saifuddin RA instructed some members of the Dawoodi Bohra community to settle in Africa. Huddled together in dhows sailing across the , Dawoodi Bohras set sail for the eastern shores of the African continent where they built their homes and communities in the coastal towns of present-day , Somalia, and Madagascar. is home today to one of the largest concentrations of the Dawoodi Bohra community outside of South Asia and with the establishment of a campus of Aljamea-tus-Saifiyah Academy, it has also become one of the commu- nity’s international centres for culture and education.

1 Aljamea-tus-Saifiyah (lit. the Saifee University; also Jamea) is the premier educational institute of the Dawoodi Bohra community. Alongside its pivotal role as a protector of Fatimi thought and learning traditions, it is mandated with the task of preparing young Dawoodi Bohra men and women to take up roles of leadership within the community. Jamea aims to produce individuals who are dedicated to serving others and committed to acting in accordance with the values, principles and ideals they have learnt during the course of their education. Jamea’s teaching and methodology are founded upon a key principle of Fatimi philosophy: the combination of ideals and values that have proven their merit over the centuries with the best and most beneficial of what contem- porary, modern education and technology have to offer — a true synthesis of the old and the new.

The eleven-year programme covers higher secondary, undergraduate and postgrad- uate education, spanning a variety of both religious and secular disciplines. Although students specialise in select areas, Jamea’s philosophy mandates that they acquire and appreciate a holistic view of different branches of knowledge. Through this process, students are introduced to a range of subjects within the empirical sciences, social sciences and humanities, and acquire proficiency in English and Arabic as well as select modern and classical languages. The exposure to classical Arabic texts, many of them still in manuscript form, enables students to engage with primary sources first- hand and critically evaluate the concepts, arguments and ideologies presented therein, contextualising them within a contemporary framework. With a special emphasis on critical analysis, Jamea encourages student to view knowledge in a holistic sense, to shatter tropes of ‘traditionalism’ and ‘modernity’, and to develop a perspective that puts multiple bodies of knowledge in dialogue with each other.

The Dāʿī has always been the nexus for learning and enlightenment in the Dawoodi Bohra community. For centuries, those with a thirst for knowledge sought out the Dāʿī’s presence where they were provided both spiritual and physical nourishment. Unbur- dened by the need to seek livelihood, students were enabled to explore the rich literary heritage of the community and examine its priceless manuscripts, all under the guiding patronage of the Dāʿī. This tradition was institutionalized in 1810 by the 43rd Dāʿī, His

2 Holiness Syedna Abdeali Saifuddin RA, who founded an academy by the name of Darse Saifee (Dars) in Surat, one of the largest coastal cities of the Indian subcontinent at the time. Under the guidance and personal tutelage of the Dāʿīs that followed, the Dars continued to impart knowledge in subse- quent periods always fulfilling its obligation to prepare individuals who would serve the community in a world in constant flux. During the 20th century, under the leader- ship of the 51st Dāʿī His Holiness Dr Syedna RA, Darse Saifee underwent a major transformation in both its curricula and infrastructure leading to a substantial reorientation in thought and practice. This new chapter in the Academy’s history was signified by a new name given to the Dars: Aljamea-tus-Saifiyah.

One of the earliest depictions of Darse Saifee in a Plan of the City of Surat commissioned by the British Revenue Survey Department of in 1817. It shows the Academy in the Sultanpoora area as it was when first built by Syedna Abdeali Saifuddin RA: a large building of multiple floors with a central courtyard around which students and faculty lived and studied. In the plan’s accompanying volume, After major redevelopments of the Surat campus by His Holiness Dr Syedna Taher the surveyors describe the ‘mudrusa or college’ as Saifuddin RA, the first , Pandit Jawaharlal Nehru, visited ‘appropriated chiefly for the instruction of boys of Aljamea-tus-Saifiyah in 1961 during his inaugural visit to the state of Gujarat as the sect who coming from a distance are lodged and Prime Minister. The Prime Minister was impressed with the Academy’s develop- fed here; at present 200 boys are said to be taught ment, particularly its large collection of manuscripts. In his address to students here, some of them are natives of Agra and Dehli.’ and faculty during his visit, he encouraged them to carry on their tradition of learning adopting it to contemporary times.

3 Under the guidance of Syedna Taher Saifuddin’s RA son and successor, the 52nd Dāʿī His Holiness Dr Syedna Mohammed Burhanuddin RA, Aljamea-tus-Saifiyah continued to grow, both in its approach towards the education of students and its desire to build world- class facilities for them. An extensive expansion of the Surat campus was planned which largely coincided with the construction of a new campus in Karachi, . The then president of Pakistan, General Muhammad Zia-ul-Haq inaugurated the Karachi campus in 1984. A few years later in 1988, the new facilities at Surat were dedicated by His Holiness during Jamea’s annual examinations. A large state-of-the-art facility dedicated to Quranic arts, sciences and memorisation was constructed near the centuries-old Surat campus in 1998. In subsequent years, computer labs, a rare books library, an auditorium, a large sports complex and multiple swimming pools were added to the campus infrastructure, both in Surat and Karachi. However, the crowning moment for the growth and development of Aljamea-tus-Saifiyah undoubtedly came during the late His Holiness Syedna Mohammed Burhanuddin’s RA 100th birthday celebrations when he announced the establishment of a third campus of the Academy in Nairobi, Kenya.

An aerial view of the Aljamea- tus-Saifiyah, Nairobi campus.

4

Shortly after His Holiness’ announcement of the Nairobi campus of Aljamea-tus-Saifiyah, the rectors of Aljamea-tus-Saifiyah invited applica- tions from scores of international architecture firms for an intense architectural design compe- tition. Four renowned firms were short-listed in 2012 and after a series of submissions and a final round of deliberation at His Holiness’ residence in Mumbai, the New York team — FXFowle, Frederic Schwartz Architects (later becoming ROMINES Architecture), Burhani Design-Build and a team of consultants — was chosen as the final design team for the campus. The winning entry showed the greatest promise for achieving the client’s primary design brief: an educational campus inspired by Islamic ideals, embodying Fatimi architecture and culture and infused with design and technology of the 21st century. A year of intense planning and designing ensued which included educational and cultural immersion visits by the architects to India and Egypt, primary sources of inspiration for the campus, as well as multiple meetings with Jamea’s rectors, their advisory council, the Quranic arts department, and students and faculty. In due course, by the grace and blessings of the Almighty and inspired by the vision of His Holiness Dr Syedna Mohammed Burhanuddin RA and His Holiness Dr Syedna TUS, the architects, Design team meetings their consultants and Jamea representatives were were held in different able to develop a master plan that represented locations including, both the Academy’s history and legacy as well as Mumbai, New York and its aspirations and hopes for the future. Nairobi.

6 The end of 2013 saw the beginning of the construction of Nairobi Jamea campus as Syedna Burhanuddin’s son and successor, His Holiness Dr Syedna Mufaddal Saifuddin TUS presided over the foundation laying ceremony on his respected father’s behalf. A few months later, however, the Dawoodi Bohra community was devastated by the news of the His Holiness Dr Syedna Mohammed Burhanuddin’s RA passing, the benevolent bene- factor of Aljamea for over fifty years. Although burdened by this loss, the Dawoodi Bohra community’s new leader, the 53rd al-Dāʿī al-Mutlaq His Holiness Dr Syedna Mufaddal Saifuddin TUS, instructed that the Jamea construction project move forward, renewing the zeal and dedication towards building an architectural legacy that would celebrate the life of the late His Holiness and his love for Aljamea-tus-Saifiyah. Site work began with the excavation of basement areas of the campus and quickly followed with RCC foundations and block work. The plan for construction initially entailed multiple phases of building. However, under instructions from His Holiness to expedite, the site construc- tion team abandoned phasing and implemented an ambitious construction schedule uncommon to the region. The hope was to build a world-class facility without compro- mise or delay, so that the hundreds of students who were studying at temporary facili- ties near the campus, could move into their new home. When the annual examination for the academic year of 2016/2017 neared, Syedna Mufaddal Saifuddin TUS conveyed his desire that the campus, with over a year’s worth of work left, be ready in a few short months to host the examination normally done so in Surat. With the help of thousands of volunteers — including Jamea students and faculty who busied themselves clearing debris, planting trees and shrubs, and painting walls — and the addition of supplemen- tary work forces at the site, the campus is now complete.

His Holiness Dr Syedna Mufaddal Saifuddin TUS laying the foundation stone for the Nairobi Jamea campus masjid in 2013.

7 Spread over 12 acres, the 18 buildings of the campus are more than 900,000 ft2 of carpet area. Amongst the buildings of the campus are a masjid, large ceremonial hall (Iwān), dining hall (Mawāʿid) and kitchen, library, auditorium, Mahad al-Zahra (Quranic institute), classroom buildings, administrative and maintenance facilities and separate male and female residences with a capacity for over 1000 students. Salient features of the campus design include: • The creative use of Fatimi architectural elements, layouts and design motifs from North Africa, Egypt, Yemen and India as representation of multiple periods of the community’s history. • A central corridor known as the radiant axis which runs east-west along the diurnal path of the sun. • A large courtyard at the centre of the campus evoking sights of Fatimi masjids of and North Africa. The courtyard is split in two by a north-south promenade lined with date palms which functions as the ceremonial walkway to the main portal of the masjid. • Quranic verses and Arabic prose and poetry in different scripts on the major façades and walls of the core buildings. • The harmonious integration within existing the Dawoodi Bohra neighbourhood known as Saifee Park in the Langata area of Nairobi. • The ability to walk without shoes, a tradition of the Dawoodi Bohra domestic culture, from one end of the campus to another using a series of covered walkways, corridors and bridges. • An emphasis on plentiful landscaping so as to create a Jamea ‘within a garden’. • The compliance with requirements for LEED accreditation including features such as rain water harvesting, composting, solar heating and photovoltaic panels for energy production. • The use of passive ventilation throughout the campus and the maximisation of natural light through large-scale glazing significantly reduces the campus’ impact on the environment. • The installation of advanced digital infrastructure including a fibre-optic backbone, Building Management System technology, campus wide Wi-Fi, RFID access control systems, and AV broadcasting capacity throughout most buildings

8 The Jamea campus from above showing the numerous buildings throughout the campus.

Fatimi architecture is a tangible expres- sion of Fatimi belief. At the inauguration of the Karachi campus in 1984, His Holiness Syedna Mohammed Burhanuddin RA stated that Dawoodi Bohra community’s beliefs have been immortalised in the arches and stones of these buildings. The new Nairobi campus of Aljamea-tus-Saifiyah is exactly that: a representation of the beliefs and ideals which have transformed and defined the Dawoodi Bohra community as the modern, educated, peace-loving, law-abiding, mercantile, religious commu- nity that it is today. With the establishment of the Jamea campus here in Nairobi, the community celebrates its long-standing history with Kenya and East Africa and reaf- firms its dedication to the development of a land that is its home, today and for gener- ations to come, Allah-willing.

9 Since the establishment of its first campus over two centuries ago, a masjid has always been the most integral part of Aljamea-tus- Saifiyah. When the first plans for Jamea Nairobi were being drawn, Syedna Mohammed Burhanuddin RA instructed that a dedicated campus masjid be built. He further directed that its architecture be inspired by al-Jāmiʿ al-Anwar, the historic eleventh century Fatimi masjid in Cairo which he had restored after centuries of neglect. Jamea Nairobi’s masjid, named Masjid al-Zahra is the first Masjid in the world to be built entirely on the pattern of al-Jāmiʿ al-Anwar. The masjid’s interiors and exteriors, specifically the mihrab and the main façade’s portal and twin minarets are taken from al-Jāmiʿ al-Anwar. Masjid al-Zahra follows al-Anwar in its layout as well, although at a smaller scale. Upon passing through the main portal, similar to al-Anwar’s projecting portal, a courtyard presents itself as it does in Cairo. To the north of the small courtyard, or sahn, is the main masjid which draws parallels with al-Anwar’s bayt al-salāt or the main sanctuary prayer area. Timber beams fixed to the ceiling and iconic pomegranate-shaped column capitals and bases are also inspired by the millennium old place of worship.

In conformance with the masjid, like worshippers behind the Imam leading congregational prayer, the campus is orientated towards the Qibla, the direction of the Holy Kaaba in Makkah al-Mukar- ramah. The orientation of the campus towards the Qibla symbol- izes the importance of aligning one’s thoughts, actions and aspira- tions with the happiness of the Creator in the process of learning. The Masjid, a sacred location designated for prayer in Islam, lies at the forefront of the campus. Its spatial superiority over the other The whiteness of the masjid’s stone, sourced from buildings reminds a student that ʿibādat (worship) lies at the fore- Pakistan, symbolises its purity. The intricate hand front of scholarly endeavours and that the processes of learning carved Fatimi arabesque and vegetal patterns and teaching, when carried out with the purpose of serving Allah reflect a student’s growth through knowledge. The and His Creation, are ʿibādat in themselves. stone medium is symbolic of the strength he or she gains through worship and commitment.

10 11 The Fatimi Imams AS and their representatives the Fatimi Dāʿīs have used marble in the places of worship they have built. Seen here is the pristine Qibla of the Jamea masjid constructed from prized Makrana marble. In its constitution, the Qibla is Indian and in its composition, Egyptian combing two significant periods from the Dawoodi Bohra community’s history.

12 The arches of the masjid façade and courtyard are filled with a geometric pattern found in the stucco grilles of al-Jāmiʿ al-Azhar’s windows. The combi- nation of forms and patterns from various Fatimi masjids in the Jamea campus mirrors the combina- tion and synthesis of Fatimi thought and philosophy from its different periods and regions into a unified contemporary philosophy and way of life.

13 The Mahad al-Zahra (Mahad) was established in 1976 for the sole purpose of Quranic education and has remained a pioneering institute in the instruc- tion of Quranic arts and sciences ever since. Among its foremost priorities is to facilitate the memorisa- tion of the Holy for the students of Aljamea- tus-Saifiyah in particular and the society at large. In its early days, vocal training equipment and experts Mahad al-Zahra from Denmark helped in developing a Quranic voice lab, the first of its kind. Today, using various digital and VOIP technologies, Mahad al-Zahra has acquired a global presence and has issued over 2000 certif- icates for the complete commitment of the Holy Quran to memory.

Given the importance of the Holy Quran in Islamic education, the rectors of Aljamea-tus-Saifiyah wished for the Mahad al-Zahra to hold a place of prominence in the Nairobi campus. It was there- fore determined that it be the campus’ primary point of entrance and for that reason, the buildings’ design is inspired by Bāb al-Nasr, the Fatimi Gate of Divine Assistance. Like the two towers of the gate, two wings flank a central entrance above which is the Jamea’s emblem. The Fatimi gate’s stone motifs are replicated in glass frit on a striking wall of archi- tectural glazing completing the ceremonial portal. Behind the glass façade stands the Mahad’s grand octagonal Qāʿat (ceremonial hall) specially designed for recitation gatherings. The eight-sided structure radiates like a multi-faceted, shining jewel inside a protective glass box.

14 The two wings of the Mahad provide wonderful vantage points to the central garden which features various fruits and plants mentioned in the Holy Quran like other gardens of the campus. Multiple water features, both inside and outside of the Mahad, contribute to providing a peaceful and tranquil environment ideal for memorising and contemplation.

15 “And the angels will be on the sides thereof, and eight will uphold the Throne of thy Lord that day, above them. (69:17)” The throne of the Almighty in the Holy Quran is described as being upheld by Eight, repre- sented here by the eight walls of the Qāʿat. Elsewhere in the Holy Quran, the Throne is described as being on water. To achieve this metaphor, a special water feature was installed at the base of the Qāʿat to make it appear as if it is on top of water.

16 The muqarnas is a type of decorative device found in Islamic architecture referred to most often as stalactite vaulting. The Fatimi Imams AS are said to be the first to introduce the muqarnas to Egypt, its most prominent example being the muqarnas band on the minaret of the Fatimi masjid of al-Jāmiʿ al-Juyushi. The Mahad al-Zahra dome interior is treated with the muqarnas device in a novel application, both for its aesthetics as well as to improve the acoustics of the Qāʿat interior.

17 18 The Holy Quran and Islamic tradition and lore emphasise the significance of entering buildings and homes from designated entrances: “And enter houses from their doors (2:189)”. The Prophet Mohammed’s SAW statement, ‘I am the city of knowl- edge and Ali is its gate’, reinforces this concept. In the context of education, the use of entrances symbol- The Entrances ises the process of seeking knowledge and submit- ting to those who possess it. Alongside the Mahad al-Zahra building there are two smaller gates that flank it to each side forming the primary entrance routes into the campus for daily use. These gates are replicas of Bāb al-Tawfīq, the Fatimi Gate of Divine Inspiration, and their presence at the threshold of the campus highlights that it is divine inspiration which opens the doors to wisdom and knowledge.

Learning is transforming. It removes one from the constrictions of ignorance to the emancipating expanses of enlightenment. Aljamea-tus-Saifiyah Nairobi’s campus is accessed through a series of thresholds and gates that mimic this process of transformation. Two relatively long, narrow passages flank the Mahad on both sides. Upon entering the passage, a visitor is shadowed by towering walls of the buildings to both sides. After passing through the vaulted arch of Bāb al-Tawfīq and the colonnade, he or she is greeted by the Sāhat, which literally A replica of the Fatimi gate Bāb al-Tawfīq at the entrance of the Nairobi Jamea campus. The orig- means the ‘spacious place’. The movement between inal inscription bearing the names of the Fatimi the two extremes — from the restrictiveness of the Imam Maulana al-Imam al-Mustansir bi Allah AS and passage to the openness of the Sāhat — is striking, RA his vizier Maulana Badr al-Jamali will also been leaving a lasting impression on the visitor. reproduced here.

19 At the centre of the campus, immediately south of the masjid, lies the Sāhat or central courtyard. With a series of arcades surrounding it that form the primary circulation route for the campus, the Sāhat was designed to recall the iconic courtyards of al-Jāmiʿ al-Azhar and al-Jāmiʿ al-Anwar. A thousand years ago, the arcades surrounding these ancient courtyards served as venues for the dissemination of knowledge where tutors instructed pupils in various arts and sciences. Historical sources make Sahat And reference to extensive libraries situated in these masjids. The Radiant Axis Fatimi imam Maulana al-Imam al-Aziz bi Allah SA initiated formal teaching and constructed a dormitory for students immediately adjacent to al-Azhar. One of the oldest extant university in the world today, Al Azhar University is the result of these endeavours by the Fatimi Imams AS. In the 19th century, the original campus of Aljamea- tus-Saifiyah in Surat, comprised of an open courtyard surrounded by small halls which served as the first venue for the academy’s formal instruction. The buildings extending from Nairobi Jamea’s central courtyard, like the arcades of al-Azhar and al-Anwar and the rooms around the open courtyard of its predecessor campus in Surat, serve a similar function. Adjacent to the Sāhat’s arcades are the six central buildings of the campus: the masjid to the north, the Iwān or ceremonial hall to the north- west, the Mawāid or dining hall to the northeast, the library and the auditorium to the southwest and southeast respectively, and the Mahad al-Zahra building to the south. These buildings surrounding the Sāhat form the sacred or central core of the campus and provide its most formal spaces of instruction and spiritual enlightenment. Beyond them are the four academic teaching blocks which comprise of customary modern class- rooms, two to the east and two to the west. Beyond them lie student residences which too are important venues for learning and other co-curricular activities.

20 The Sāhat’s simplicity and angularity emphasize the strict adherence of a system of principles when seeking knowledge in the Fatimi tradition. The verdant spaces and trees that populate the space inform a student that through this formal adher- ence, paradoxically, the mind opens and is occupied by the lush flourishing that accompanies intellectual awakening. In response to the rectangular proportions of the site, the sāhat radiates outwards east-west, by means of a central ‘radiant’ axis that connects all parts of the campus and functions as its major thoroughfare. In this way, the axis is similar to Shaʿr Muʿizz li Deen Allah which has been has been Historic Cairo’s primary artery for centuries. With Nairobi located near the equator, this axis is also, significantly, the diurnal path of the sun as it travels over the campus. By situating the campus buildings so that they both respect the Qibla alignment and embrace the existing urban geometry, the radiant axis becomes a “ray” of sorts, widening as its moves away from the centre and heightening views in both directions. The radiance depicted in the campus’ layout symbolises how knowledge emanates from a divine, heavenly source. The movement from formal to informal spaces is further demonstrated as one navigates from the centre to the ends of the campus.

21 The Sāhat of Aljamea-tus-Saifiyah, Nairobi was inspired by the vast courtyards of Jāmiʿ Mahdiyya, al-Jāmiʿ al-Azhar and al-Jāmiʿ al-Anwar and elements from each have been incorporated into its design. The characteristic horseshoe arch of Mahdiyya adorns the three sides of the of the Sāhat and the arch’s pattern is taken from a stucco grille of al-Azhar.

22 A stucco palm tree shown here nestled between the arches is original to the Fatimi decorations of the interior of al-Azhar. In an interesting transforma- tion from two dimensions to three, the Azhar palm motif takes on a living form in the Nairobi Sāhat and at certain angles is seen to be nestled between the arches of the colonnade like its stucco counterpart in al-Azhar.

23 A night view of the Sāhat. The date palm appears often in Islamic literature and has had a profound role in symbolizing aspects of the faith. The Prophet SAW has compared the ‘strong’ believer to a date palm for its ability to stay upright even through the harshest of conditions. A total of 36 date palms are spread across the Sāhat, 53 altogether throughout the Nairobi campus.

24 The Jamea emblem is positioned in the arch at the end of the radiant axis as students enter the central courtyard.

25 The Iwān of Aljamea-tus-Saifiyah is a large ceremonial hall which is perhaps the single building that embodies the educational movement that is Aljamea-tus-Saifiyah most. It is also intimately linked to the head of the Dawoodi Bohra community, the al-Dāʿī al-Mutlaq. To this day, a small room that overlooks the Iwān in Surat known as the gurfah mubarakah serves as a dayroom for His Holiness. st In time, it became the venue from where the 51 and the Iwan 52nd Dāʿīs oversaw and conducted Jamea’s annual exam- inations. The Iwān has also served as the venue for His Holiness’ discourses and sermons as well as other historic events. It is no wonder that eventually the Iwān became known as the Iwan al-Barakāt — the Hall of Blessings.

With such a rich history and meaningful existence, His Holiness Dr Syedna Mufaddal Saifuddin TUS determined that a location in the Nairobi campus should also be designated as the Iwān to serve as a vessel that could be imbued with the spirituality, blessings and legacy of its namesake in Surat. The newly constructed Iwān of Jamea Nairobi known as al-Iwān al-Burhani honours the Surat Iwan’s history, function and architecture. A central double- heighted space supported on a series of baluster columns and scalloped or cusped arches is a throwback to the original Iwān and its iconic Mughal architecture. A second floor for women is veiled by intricate Fatimi patterns from the al-Azhar masjid, another reminder of the true origin of Aljamea’s educational legacy. A hand carved, wooden bethak, or traditional Indian seating arrangement for the Dāʿī, adorns the main wall. The bethak is inspired by a palace in , India, where His Holiness’ TUS ances- tors would conduct sessions of learning.

26 When the first campus of Jamea was built nearly two centuries ago in the heart of the port city of Surat, a hall walled on three sides opening up into a large courtyard served as the primary location for instruction and teaching. This location was referred to as the Iwān which in Islamic architecture is typically a rectan- gular hall enclosed on three sides and entirely open on the fourth. As the campus grew, alterations were made to the Iwān and its adjoining courtyard so that the space was unified and completely enclosed, yet the name Iwān’ was retained.

27 The gurfah mubarakah for His Holiness TUS overlooks the grand space.

28 A large medallion from the façade of the al-Aqmar masjid has been replicated here as has been in Surat and Karachi.

29 The dining hall in Aljamea-tus-Saifiyah across all its campuses is known as al-Mawāʾid al-Safiyyah (Mawāʾid). Māʾidat, the singular of mawāʾid, refers to a large dish filled with food and often more specifically in Fatimid lore refers to the divine sustenance that descends upon Allah’s beloved. The word mawāʾid represents this heavenly sustenance and embodies the tradition of providing physical nourishment to Mawaid those who seek knowledge in the Dawoodi Bohra community, one that began even before the formal establishment of Aljamea-tus-Saifiyah. It was the 34th al-Dāʿī al-Mutlaq, Syedna Ismail Badruddin RA of Jamnagar who had vowed upon himself the pious act of feeding students if he were to be honoured with the community’s leadership. For three centuries now, each of Syedna Ismail Badruddin’s RA succes- sors has continued this noble tradition.

The architecture of Nairobi Jamea's Mawāʾid, named Mawāʾid Badriyyah, is inspired by the mausoleum in Jamnagar where Syedna Ismail Badruddin RA has been laid to rest. Serendipitously, the first meal prepared and served to the faculty and students of Nairobi Jamea in this new facility occurred on the eve of Syedna Ismail Badruddin’s RA ʿurs mubārak (death anniversary) this year. The Mawāʾid is equipped with a state of the art kitchen which at full capacity will prepare and serve two meals a day for over 1200 faculty and students, in addition to the nearly 200 meals that will be dispatched to faculty homes for their family members. In a single year, the Nairobi Mawāʾid will prepare nearly 1.2 million individual meals.

30 The unique entrance to the mausoleum of Syedna Ismail Badruddin RA in Jamnagar, India is the inspira- tion for the eastern façade of the Mawāʾid building.

31 The Prophet Mohammed’s SAW love for dates has widely been reported in historical sources and there are numerous ahādīth mubārakah (statements by the Prophet SAW) that speak of the benefits of eating dates. As a tribute to these statements, the columns of the Mawāʾid are fashioned after date palm trunks, their fronds portrayed as arabesque motifs in the ceiling decorative work. Lighting fixtures attached to the pillars symbolise the date bunches. Four living date palms outside the Mawāʾid’s eastern entrance reflect the figural palm columns inside.

The Dawoodi Bohra community has a unique tradi- tion of eating meals in a large, metal serving platter known as a thāl. The circular shape is ideal for engaging in conversation and strengthens notions of community and togetherness. A beautiful inter- twining, circular pattern on the ceiling compliments the thāls laid below.

32 The Mawāʾid garden to the north of the building hosts various fruit trees and vegetable plants and is accompanied by an area for composting. The tiered landscaping was designed and excavated to allow natural light to flood the basement kitchen.

33 ‘The library’, as His Holiness Dr Syedna Taher Saifuddin RA stated in a speech at Aligarh Muslim University in 1955, ‘is the heart of any institute of learning’. Aljamea-tus-Saifiyah takes great pride in its library institution which both in Surat and Karachi boasts some of the finest collections of books and material for the study of Arabic language and liter- ature in South Asia. Considering the demanding Library schedules of students, their different stages of study ranging from secondary to post-graduate and their genders, the library has been designed to optimize both space and students’ time. The four level structure houses books and published materials towards the centre of the building, with reading rooms, study areas and auxiliary spaces and administrative offices towards the south and north. Info bays located at multiple levels will house tablets and computers to for quick access to research databases and subscription services. The third and fourth floors of the building are reserved and restricted to specialist research libraries with a section dedicated for rare books and manuscripts. Faculty-exclusive areas will also provide an impor- tant resource for professors and teachers. An exten- sive audio and video library, a large computer lab and a course book repository will also find a home in Nairobi Jamea’s new library. Access will also be provided to members of the local humanity at certain times and during special events. As the heart of the institute, the library is anticipated to be one of the most-frequented locations on the new campus.

34 The Duʿāt Mutlaqeen of Yemen are especially known for their endeavours in the preservation of Fatimi faith and philosophy. Through a substan- tial programme of exposition of religious texts, they composed the bulk of what is known today as Ismaili Tayyibi theology. Their efforts resulted in a priceless library of manuscripts that their succes- sors have safeguarded and protected over centu- ries some which today Aljamea Nairobi has the honour of preserving. In recognition of the Yemeni Duʿāt Mutlaqeen RA, the library was designed with a special architectural element: an inclined wall of architectural glazing on the Western façade inspired by Kahf al-Naʿīm (Cove of Bounties) in the moun- tain village-fort of Hutaib al-Mubarak in Yemen. For centuries, the Cove of Bounties was the sacred location where the Duʿāt disseminated knowledge. A picturesque image of the Cove and its surrounding mountains has been reproduced through frit on the glass’ surface using an exclusive printing technology available only in a few places in the entire African continent. Through its materiality, height and posi- tioning, the glazing — like the Cove — is meant to represent three key principles: loftiness, strength and balance.

35 The library’s most privileged space is the Qāʿat al-Zawāya al-Fatimīyyah al-ʿIlmīyyah (lit. The Hall of Fatimi Academic Corners). In the Islamic culture, especially in North Africa, a zāwiyah, the singular of zawāyā, refers to an Islamic school or place of worship: a solitary place used for contemplation or prayer. The soli- tary nature of this specialist research library is made further distinguished by this added connotation of sacredness and prayer highlighting the religious nature of seeking knowledge in Islam. A zāwiyah also refers to a corner or angle, which is where two lines meet. Adapting the word to the name of this specialist library refers to the synthesis between reader and text and the convergence of ideas and thoughts. A total of six zawāyāh, organized chronologically and categorized according to a distinct period in the community’s history converge upon a central zāwiya dedicated to the Quran, the fountainhead of all knowledge and the pivot upon which all other knowledge revolves.

36 INTERPRETATION OF FATEMID MOTIFS Knowledge is the honey, EIGHT-SIDED STAR MOTIF we are the bees. -Aljamea Student

BEEHIVE CONCEPT:

Conceptually, the Nairobi Zawāya follows the Inspired by the analogy that knowledge is like example of its predecessors in Karachi and Surat, honey found commonly in Islamic literature and however, differs slightly in its layout adopting a lore, the architects incorporated aspects of a bee more literal interpretation of ‘corners’. A Fatimi hive into the library façade. Apart from the obvious motif of an eight-pointed star is the basis of the hexagon screens, in a more abstract exercise, design, with the six zawāyā situatedCOLLECT in six of the OPEN + internal planes, orPATTERNS slices of a beehive, were adapted DYNAMIC stars’ corners. Reading areas are located at the DISTRIBUTE to the facades. TheEMERGE central stacks in each floor PATTERN periphery, each corner ‘pointing’ towards a different represent the centre of the hive where the honey is direction. stored. 09 AUGUST 2013 3 30% DESIGN DEVELOPMENT Burhani Design Build | Andropogon | Triad Architects | Dagher | Langan 37 Desimone | Fisher Dachs | id Lighting | Retro Space | PMK International SCHWARTZ 12054.L00 ©2013 FXFOWLE | ALL RIGHTS RESERVED The location and design language of Aljamea-tus-Saifiyah’s auditorium shed light on the purpose behind the construction of one of East Africa’s grandest auditoriums. The auditorium is one of the three buildings of the campus that have been designed to be most accessible to the community, the other two being the Mahad al-Zahra and the library to the west of the auditorium. These build- Auditorium ings, particularly the auditorium, are Jamea’s means of communication and engagement with the Langata community and society at large. In many ways, they are the face of the institution. The auditorium has been designed to accommodate over 700 occupants, with a dedicated entrance and lobby for both Jamea and visitors from outside facilitating better circula- tion and egress. The fully accessible facility can cater to events such as lectures, documentary screenings, cultural programmes, short plays and band recitals. The façade’s easily recognizable, hexagonal pattern is inspired by the beehive, a tribute to the honey bee and its ability to collect nectar from a wide variety of flowers in order to produce that which is sweet and beneficial to all. Inside the massive building, the auditorium hall is clad with wooden hexagonal boxes that assist in acoustics but also resemble the bark of a palm tree, another motif that features widely throughout the campus. The auditorium is a statement: one of welcome and intrigue for the community within which Jamea has made its home and one of encouragement and confidence to the students and faculty who will use it to share their thoughts and ideas with the rest of the world.

38 Canopies affixed to the auditorium ceiling symbolize the palm fronds while the large windows The hexagonal acoustic panelling on the side walls at the top allow light to fill the building like the sky of the auditorium is meant to mimic the texture above the canopy of trees. These elements help of a date palm trunk and also recalls earthy tribal complete the building’s analogy as a palm grove. fabrics.

39 Hexagons feature all throughout the Nairobi campus as they do in the existing campuses in both Surat and Karachi. In Nairobi, the auditorium’s external facades are composed of hexagonal tiles that emphasize the narrative of the student and the honey bee. As Allah the Almighty has directed the honey bee to ‘eat of all fruits’, students are encour- aged to benefit from a wide array of subjects in their pursuit for knowledge, internalizing them and producing through this process understandings and discussions that benefit all.

40 The collage of hexagons that form this large window provide a wonderful view of Saifee Park and is a constant reminder to students that their ultimate aim is to enrich the lives of those they have been given the honour to serve.

41 Aljamea-tus-Saifiyah Nairobi’s nearly fifty classrooms are divided between four academic buildings, each designed around a central, landscaped courtyard, rein- forcing the notion of ‘Jamea in a garden’. The two buildings in the west are dedi- cated primarily for male students while the two in the east are for females, both Academics pairs adjacent to the respective genders’ residences. Some of its prominent features include adjoining outdoor ‘garden’ exten- sions to ground floor classrooms, student lounges and an indoor breakout space with planted walls and large African tile mosaics. The layouts of the buildings and the class- rooms’ large windows allow for wonderful views of the gardens internal to the build- ings’ courtyards. Generally, the first floor in each building caters to the different faculty administrative offices which handle student and faculty academic affairs.

42 43 Kausar Kaafur

Tasneem Salsabeel

The buildings are named after four bodies of water in heaven, a reference to the divine nature of knowl- edge: Salsabīl, Kawthar, Tasnīm and Kāfur. Salsabīl is derived from the Arabic word for ‘simplicity’. The water of this spring is clear and pure; it passes through parched throats simply and without diffi- culty, as should true knowledge. The river Kawthar is named after abundance and plentitude, referring to the vast oceans of knowledge. Tasnīm is derived from the Arabic word for ‘loftiness’ indicating again the divine origin of knowledge while Kāfur, or camphor as it is known in English, is named so because of the river’s fragrance.

44 The mosaic walls in the stairwells are inspired by Kenyan tribal fabrics. The people and the culture of the places where the Dawoodi Bohra community has settled across the world are an important part of their identity today. The mosaic is a tribute to Kenya and a reminder to students of the importance of contributing to the cultural fabric of this country through their knowledge and deeds.

45 Two smaller buildings at the opposite ends of the campus accommodate the adminis- trative and service needs of Aljamea-tus- Saifiyah. To the south near the library and easily accessible through Jamea’s main entrance is the administrative building. It is home to most of the departments that Adminstration handle various administrative aspects such and Utility as visas and passports, faculty and student finances, as well as the IT department. The Buildings building also acts as a visitor centre which comprises of a reception, operator’s desk, VIP room, bookshop, a museum displaying Fatimi artefacts and a small auditorium which will orient visitors with the history and design of the campus. To the north near the Mawāʾid, a secured utility building will be the gateway for all service related goods, materials and personnel. Access to the campus from the utility building is provided predominantly through an underground tunnel which terminates at the central axis. The utility building also houses the facilities management offices, the BMS and utility systems as well as procurement offices for the Mawāʾid. The numerous workshops also found there will ensure the Jamea campus functions as designed for many, many years to come. The elevations of both the administrative and utility buildings are inspired by the savannahs of Kenya. The vertical fins on the façades are representative of the long blades of the savannah grass.

46 The offices have been designed to allow in as much The bridge seen here connects the main administrative natural light as possible. In this office dedicated to building to the Salsabīl academic block. The campus has the IT department, the ceiling clearance is nearly been designed so that faculty and students can cross its five meters allowing for a tremendously spacious entire breadth without shoes honouring a longstanding interior and ample natural light and ventilation tradition of the Dawoodi Bohra community where shoes from the floor to ceiling glazing. are not worn in sacred spaces or in one’s own home.

47 At Aljamea-tus-Saifiyah, living at the on-campus residences is not only an integral part of the overall experience but is an essential element of the educational process. Student living spaces are neither spartan nor ostentatious but are instead focused on providing a comfortable, homely environment where students can relax Residences and unwind after an intense day of study. Living with other students of different ages and different cultural backgrounds affords both young and old students the opportu- nities to grow and develop beyond what is possible within the confines of their class- rooms, let alone their hometowns. A variety of facilities are available for them within the residences including a clinic and dispen- sary, a dentists’ office, a small market and canteen, a barber or salon as well as a communications centre to stay in touch with families and loved ones. A sports and recreation centre is immediately adjacent to both the male and female residences where students can swim, exercise, play in the game room, or just relax on the centre’s large roof garden. At nearly 450,000 square feet, the male and female residences make The internal elevations of the up more than half of the campus’ area and courtyards are dominated by a weave of mahogany planks indicate that Jamea is truly a residential inspired by the weave found in campus where learning and development many Islamic patterns as well occur all throughout. as the natural weave occurring in birds’ nests, particularly the weaver birds of Kenya.

48 49 The rectors of Jamea instructed that various regions The residences are a cluster of five wings split into and time periods that have influenced the Dawoodi two by the axis extending from the Sāhat that runs Bohra community’s architectural vocabulary should through them. Residential units are all oriented to be showcased in the design of the residential build- the Qibla yet their placement is staggered so as to ings. Motifs and colour palettes from the Maghreb conform to the angles and design of the site. This (North Africa), Yemen and India feature in decorative unique combination results in multiple landscaped aspects of the residential interiors while the main courtyards between the wings that boast elements external façades are a manifestation of modern such as rock gardens, water fountains, and beautiful design, the fourth design theme for the residences. Jacaranda trees.

50 51 One of the most defining characteristics of Aljamea-tus-Sai- fiyah Nairobi’s campus is its landscaping. From the very conception of the campus, landscape has had a pivotal role in shaping the different buildings and their environs. In the overall design pitch, the architects and consultants repeatedly stressed the notion of ‘Jamea in a garden’ and after over a year of specific instructions from the rectors and their advisory council, a very detailed, culture and site specific planting plan Landscaping was determined. The overall theme for landscaping was based off of the basin of the river Nile which features multiple times in Fatimi literature and history. Both Syedna Mohammed Burhanuddin RA and Syedna Mufaddal Saifuddin TUS are fond of gardens and the natural world, and on more than one occasion have stressed their importance in creating an envi- ronment that promotes well-being and provides the serenity and peace of mind required for those engaged in scholarly pursuit. It was the Prophet Mohammed SAW who said that the sight of greenery increases one’s perception. In Fatimi philos- ophy, true knowledge is divine in its origins, descending upon mankind through the auspices of the prophets. Knowledge is from heaven, which in Arabic is referred to as jannah, a word that literally means garden. Already being situated in the naturally picturesque and leafy area of Langata, the Jamea campus, with its greenery and gardens, emphasizes the heavenly origin of knowledge and encourages students to cultivate their own thoughts and ideals so they are a source of beauty, comfort and insight for themselves and others.

The Nile basin has five major character zones, each of which inspires a different area of landscaping in Jamea’s campus: the equatorial lakes, the Sudd, the Ethiopian highlands, the Nile cataracts and the delta.

52 The central courtyard represents the equa- torial lakes region, the source of the Nile. The courtyards to the east are inspired by the Sudd and those to the west by the Ethiopian highlands. The Mahad al-Zahra garden at the front of the campus is based on the cataracts region of the basin while the community gardens to the south of the campus are meant to represent the Nile delta. The flow of the basin from the campus to the community illustrates Jamea’s endeavour to positively influence the community and the world around it. The Karachi Jamea campus is home to an enclosed garden which contains all the fruits and plants mentioned in the Holy Quran. For Nairobi, the rectors desired for this concept to be spread across the entire campus, emphasizing the spread of Quranic knowledge and memorization activity within Jamea in recent years. Date palms, pomegranate and fig trees as well as grape vines are some of the Quranic flora that will be found in Jamea.

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A walk through the campus of Aljamea- The inauguration of the inspiring and state- tus-Saifiyah Nairobi is a journey through of-the-art Nairobi campus of Aljamea-tus- the history of the Fatimi civilization and Saifiyah is another great milestone in the the Dawoodi Bohra community: a journey history of the Dawoodi Bohra community. Conclusion spanning over a millennium of tradition and It marks the community’s progress in East faith. The ebb and flow of knowledge in its Africa and is a sign of its international most holistic sense caresses the thoughtful outlook, its commitment towards educa- observer as he ponders the architecture tion and its dedication towards developing that surrounds him. There is an unspoken, a society that strives for the betterment of transcendental quality that goes well all. The President of the Republic of Kenya, beyond the stone, mortar and physicality His Excellency Mr. Uhuru Kenyatta accepted of its edifices. Syedna Mufaddal Saifuddin’s TUS invitation to preside over the inauguration ceremo- The campus is a tribute to His Holiness nies held on the 20th of April, 2017. Presi- Dr Syedna Mohammed Burhanuddin RA who dent Kenyatta’s acceptance of this invitation led the Dawoodi Bohra community for over is a sign of his dedication to the causes of fifty years. His period of leadership saw a education which he continues to inspiringly sea change in the community’s material advocate for and work towards throughout and spiritual fortunes. The Nairobi campus the country. of Aljamea-tus-Saifiyah, an institution he personally nourished for half a century, is an embodiment of him and his achievements. The memory of Syedna Burhanuddin RA and the values and ideals he espoused live in the architecture and design of its buildings, and more importantly, in the hearts, thoughts and actions of the faculty and students who occupy them.

56 It is our prayer that this academy, Aljamea- tus-Saifiyah, continues to rise in its stature and standards — with humility, modesty and kindness being the defining character- istics of its faculty and students. May Jamea continue to achieve the greatness and the excellence in the service of the community and humanity that His Holiness Dr Syedna Mufaddal Saifuddin TUS has desired for it. And may he, by the grace and blessings of the Almighty, remain amongst Jamea and the Dawoodi Bohra community for years and years to come in health and happi- ness, leading us onwards and upwards to higher plateaus of spiritual and temporal prosperity.

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