Language
Mustafa Yusuf Pirmohamed (Sanford, Florida, United States) is a retired businessman, now offering Interpreter & Translation Services. Originally from Lindi, Tanzania, he pursued his Bachelor’s Degree in Agriculture at the University of Dar es Salaam (UDSM). His community service portfolio has been stellar as follows – Librarian (KSIJ Lindi), Head Volunteer/ Treasurer/Jt SecretaryHead Volunteer/ Treasurer/Jt Secretary Husseini Society (KSIJ Lindi), SecretarySecretary Ithna-asheri Union, Literary Section (KSIJ Dar), PrincipalPrincipal Husseini Society (KSIJ Dar), SecretarySecretary Ithna-asheri Union (KSIJ Dar), Chairman, Secretary & Member at different times Tabligh Sub-committee (KSIJ Dar), Secretary & MemberSecretary & Member AFED – IRE Activities Sub-Committee, Committee MemberCommittee Member KSIJ Dsm Managing Committee, MemberMember Higher Education Board – KSIJ Dsm, Board SecretaryBoard Secretary Central Board of Education, Al Muntazir Schools
T
o preserve the Gujarati language in our community, it is essential to reflect on its historical usage and role, particularly within our Madressa system, with a specific focus on Dar Madressa.
Historical Role of Gujarati in Our Community
Khoja history reveals that when our ancestors transitioned from Satpanth to Ismaili beliefs and Shia Ithnaasheri Islam, their linguistic foundation rested on Sindhi, Khojki, Kutchi, and Gujarati. Prayers, sermons, and religious education were conducted in these languages, enabling them to embrace and practice their faith.
Gujarati played a pivotal role in this transition. Religious leaders like Allama Haji Naji authored numerous books in Gujarati on fiqh, history, duas, rituals, and other aspects of the faith. These texts became indispensable resources for our ancestors, helping them strengthen their understanding of Shia Ithnaasheri teachings.
When our community migrated to East Africa, this reliance on Gujarati continued. Books and magazines in Gujarati served as educational tools, sustaining the language’s role in religious and cultural life until the 1970s.
Furthermore, our business community continued the tradition of keeping business records in Gujarati, which lasted until the end of British colonial rule. The colonizers even gave Gujarati importance by using it on currency notes and signboards in government offices.
Gujarati in Education
The schools, typically called Indian Public Schools, established by the diaspora in East Africa and community madaris, used Gujarati as a medium of instruction, introducing literature and religious teachings to students at an early age.
In Madaris, Gujarati was the medium for teaching religious studies (Dinyat). Marhum Mohamedjaffer Sheriff Dewji’s Dinyat textbooks (Parts 1–3) were widely used. Recognizing the importance of Urdu alongside Gujarati, madaris also introduced Urdu-based Dinyat materials, such as those authored by Janab Zakir Hussain Farouqi and printed by Maktabiya Imamia in Lahore. This dual-language approach underscored the foresight of our elders, who aimed to equip students with a comprehensive religious education which also included language training.
Challenges Post-Independence
After East African countries gained independence, Gujarati was removed from school curriculums, leaving students without formal opportunities to learn the language. In response, madaris like Dar es Salaam’s Husseini Society introduced special Sunday classes to teach Gujarati. Quran teachers in private homes were also requested by parents to incorporate Gujarati alongside Quranic recitation.
By 1975, the Dar Madressa offered Gujarati, Urdu, and Arabic as part of its curriculum. Over time, however, challenges arose. Due to a decline in students’ ability to read Gujarati, Dinyat textbooks began to be published in Roman script. By 1977, Urdu was phased out, but Gujarati and Arabic remained until 1992 when Gujarati was finally dropped by the Madressa administration.
Efforts to Revive Gujarati
Throughout the 1980s, community leaders like Marhum Alhaj Mohamed Dhirani and Alhaj Mohamed Khalfan advocated for Gujarati’s reintroduction in Madaris. A survey conducted by Dar Madressa in 1986 showed strong parental support, with 83% favouring Gujarati as a subject. Following a Supreme Council resolution for the compulsory introduction of Gujarati in Madaris, Dar Madressa introduced Gujarati across all 12 classes, instead of only Junior classes as was previously practised.
The question remains: if our Madressa once managed to teach multiple languages alongside religious subjects, what prevents us from reviving Gujarati now, perhaps in a new format?
Why Preserve Gujarati?
Historically, children in our community learned multiple languages, including Gujarati, English, Swahili, and Urdu. Why should today’s children be deprived of this linguistic richness? Research on multilingualism confirms that children can become fluent in several languages if exposed to them meaningfully and consistently. Preserving Gujarati would not only honour our heritage but also equip future generations with valuable cultural and linguistic skills.
A Call to Action
Some may argue that the battle to preserve Gujarati is already lost. However, we must not lose the war. Preservation begins at home. Marhum Mulla Asghar emphasised that the home is the starting point for retaining a language. Families can focus on conversational Gujarati, even if reading and writing are less practical due to limited application.
Community support remains crucial. In Dar es Salaam, efforts like Mehfile Asgari’s Gujarati majalis have laid a foundation that could be further strengthened. Encouraging youths to make announcements, participate in debates, and engage in Gujarati-language activities at Madressa and community events can foster familiarity and usage. Jamaat leaders should try to communicate more often to the community in Gujarati rather than in English. For resident Aalims and Zakireen during Muharram and Ramadhan, Zakirs who can deliver sermons in both Gujarati and English in one sitting should be preferred. Listening to Gujarati will also increase the Gujarati vocabulary and skills of the new generation.
Conclusion
The preservation of Gujarati starts at home, but it requires the collective efforts of our Jamat, Madressa, and community institutions. By prioritizing the language in our daily lives and community activities, we can ensure that this vital part of our heritage endures for generations to come.
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