Aljamea-tus-Saifiyah

Nairobi
 Karachi
Surat
Mumbai

Nairobi

2
Introduction

The Dawoodi Bohra 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 Africa and then
present-day Egypt. 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 Yemen and later from India. In the 13th/early-19th century, following
bouts of famine and persecution in South Asia, 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
Indian ocean, 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 Kenya, Somalia, Tanzania and Madagascar. East Africa
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 Arabic Academy, it has also become one of the commu-
nity’s international centres for culture and education.

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 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

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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
Taher Saifuddin 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 Gujarat 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 Prime Minister of India, 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.

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 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, Pakistan. 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.

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 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 Mufaddal Saifuddin 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.

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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.

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 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
Cairo 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

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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.

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 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.

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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.

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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.

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 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 Quran 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.

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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.

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 “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.

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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.

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18

The Entrances
A replica of the Fatimi gate Bāb al-Tawfīq at the
entrance of the Nairobi Jamea campus. The orig-
inal inscription bearing the names of the Fatimi
Imam Maulana al-Imam al-Mustansir bi Allah AS and
his vizier Maulana Badr al-Jamali RA will also been
reproduced here.
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-
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
means the ‘spacious place’. The movement between
the two extremes — from the restrictiveness of the
passage to the openness of the Sāhat — is striking,
leaving a lasting impression on the visitor.
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 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.

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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.

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 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.

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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.

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 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.

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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.
In time, it became the venue from where the 51st 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 Jamnagar, 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 h
EIGHT-SIDED STAR MOTIF we are the
-Aljamea

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 situated in six of the
COLLECT OPEN + internal planes, orPATTERNS
slices of a beehive, were adapted DYNAM
stars’ corners. Reading areas are located at the DISTRIBUTE to the facades. The central stacks in each floor
EMERGE PATTER
periphery, each corner ‘pointing’ towards a different represent the centre of the hive where the honey is
direction. stored.

3 30% DESIG
37
12054.L00
Burhani Design Build | Andropogon | Triad Architects | Dagher | Langan
Desimone | Fisher Dachs | id Lighting | Retro Space | PMK International SCHWARTZ ©2013 F
 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
at the top allow light to fill the building like the sky
above the canopy of trees. These elements help
complete the building’s analogy as a palm grove.
The hexagonal acoustic panelling on the side walls
of the auditorium is meant to mimic the texture
of a date palm trunk and also recalls earthy tribal
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
natural light as possible. In this office dedicated to
the IT department, the ceiling clearance is nearly
five meters allowing for a tremendously spacious
interior and ample natural light and ventilation
from the floor to ceiling glazing.
The bridge seen here connects the main administrative
building to the Salsabīl academic block. The campus has
been designed so that faculty and students can cross its
entire breadth without shoes honouring a longstanding
tradition of the Dawoodi Bohra community where shoes
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
and time periods that have influenced the Dawoodi
Bohra community’s architectural vocabulary should
be showcased in the design of the residential build-
ings. Motifs and colour palettes from the Maghreb
(North Africa), Yemen and India feature in decorative
aspects of the residential interiors while the main
external façades are a manifestation of modern
design, the fourth design theme for the residences.
50
The residences are a cluster of five wings split into
two by the axis extending from the Sāhat that runs
through them. Residential units are all oriented to
the Qibla yet their placement is staggered so as to
conform to the angles and design of the site. This
unique combination results in multiple landscaped
courtyards between the wings that boast elements
such as rock gardens, water fountains, and beautiful
Jacaranda trees.
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.

53
 A walk through the campus of Aljamea-
tus-Saifiyah Nairobi is a journey through
the history of the Fatimi civilization and
the Dawoodi Bohra community: a journey
Conclusion spanning over a millennium of tradition and
faith. The ebb and flow of knowledge in its
most holistic sense caresses the thoughtful
observer as he ponders the architecture
that surrounds him. There is an unspoken,
transcendental quality that goes well
beyond the stone, mortar and physicality
of its edifices.
The campus is a tribute to His Holiness
Dr Syedna Mohammed Burhanuddin RA who
led the Dawoodi Bohra community for over
fifty years. His period of leadership saw a
sea change in the community’s material
and spiritual fortunes. The Nairobi campus
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
The inauguration of the inspiring and state-
of-the-art Nairobi campus of Aljamea-tus-
Saifiyah is another great milestone in the
history of the Dawoodi Bohra community.
It marks the community’s progress in East
Africa and is a sign of its international
outlook, its commitment towards educa-
tion and its dedication towards developing
a society that strives for the betterment of
all. The President of the Republic of Kenya,
His Excellency Mr. Uhuru Kenyatta accepted
Syedna Mufaddal Saifuddin’s TUS invitation
to preside over the inauguration ceremo-
nies held on the 20th of April, 2017. Presi-
dent Kenyatta’s acceptance of this invitation
is a sign of his dedication to the causes of
education which he continues to inspiringly
advocate for and work towards throughout
the country.
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.

57