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2

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 (18251894)
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, maasumin (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
3

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 Alis 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 13
th
December, 2013.


4

FORWARD



Alhamdu Lillah! I sincerely thank Allah for having given me an
opportunity to write on Sh. Ali bin Abdalla bin Nafi 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 24
th

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
5

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 Kenyas coast) who passed away
suddenly on September 29
th
, 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
Ramlas death was Al-Akh Muhammad bin Yusuf (Ibn Yusuf)
of Toronto, Canada. Ibn Yusuf requested me to write Mama
Ramlas 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
6

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.
7

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. Nafi 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,
InshaAllah.

Ghalib Yusuf Tamim,
gytamim@yahoo.com
+254-721-631178.

10
th
Ramadhan, 1434: 19
th
July, 2013.
8

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 Nafi 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 Nafi Mazrui, an
eminent Alim and one of the advisors to the then
Mombasa Mazrui Government. In 1837 Sh. Abdalla bin
9

Nafi 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. Nafi 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
Nafi, 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
10

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. Abdallas 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
Abdallas 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 Sultans 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
11

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. Masud 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 19321937), 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 Quran for his fathers 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.

12

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 Sultanates 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. Nafi, 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:
13

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
14

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. Khalifas ships. When the two Mazrui
cousins met, Sh. Ali b. Abdalla informed Sh.
Mbaruk about the Sultans 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 Sultans 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. Mbaruks 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 ships captain, and warned
him that if he does not head straight to Zanzibar,
he will chop off his head.
Sh. Mbaruk recalled Syd. Saids betrayal way
back in 1837. Syd. Said had tricked the then
Mombasa Liwali, Sh. Rashid b. Salim b. Hemed
15

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. Khalifas
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. Mbaruks 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. Abdallas negotiating skills. [4]

One of the Takaungu elders had intended to
travel to Mecca for Hajj in 1882. Just before the
16

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. 18
th
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
17

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.
18

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
19

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
20

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
Nafi 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:

21

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-
Maamirys 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
22

(1910-1932) and later as Chief Qadi (1932-1937).
When Sh. Ali b. Abdalla was serving in Barghashs
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.
Abdallas classes in Pemba.
23

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 Abdallas 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.
24

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 Nafi al-Mazrui
Perhaps the most popular and well-documented
Qadi during colonial Kenya was Sh. Al-Amin bin
Ali bin Nafi 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
fathers 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
25

Taymiyya and Sh. Muhammad Abdu to sharpen
his already critical contributions to Islamic social
discourses in Kenya. Sh. Al- Amins 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
26

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 Farsys 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 Nafi
(1825-1894) who trained in Mombasa and
Mecca; Syd. Ahmad b. Abubakar b. Abdalla b.
Sumeyt (1861-1925) who trained in Grand
27

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-alIslam
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-alIslam to Chief Qadi.
28


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
29

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-Amins grandson, Mr.
30

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 Quran. 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
31

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:

) 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
32

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: ) 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]
36

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.

37

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 Swalehs
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
42

Sh Ali b. Abdallas 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-Amins
birth and status was predicted by Sh. Ali b.
Abdallas Ulamaa in Mecca. One of his teachers
had told him, You will InshaAllah 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.
43

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 Abdallas Legacy

Amongst Sh. Ali bin Abdallas legacy are the following:

o Tafsir Jalaaleyn While preparing for their trip
to Mecca for studies, Sh. Ali bin Abdalla wrote
45

in a book written by Sh. Muhammad b. Ali b.
Muhammad Al-Mandhry, the then Ibadhi Qadi of
Zanzibar during Syd. Majids 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-Amins daughters. When the daughters
were all married with several grown up children,
Alim
48

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)
49



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

***

50
50

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.
51
51

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.
52
52

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 Qurani Tukufu, Al-
Faatiha Al-Baqqara - Dibaji (Forward) written by Sh.
Muhammad Kassim Mazrui.
16. Sh. Abdalla Swaleh Farsy Tafsiri ya Qurani 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
53
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 (18251894) 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, Maasumin (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
Quran with special bias in Embryology, Astronomy &
Mathematics; and also in the History of Islamic
Scholarship in East Africa. Ghalibs other books include
Sh. Al-Amin Mazruis biography titled Maisha ya
Sh. 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.