Dear Brothers and Sisters,
 
Salamun Alaikum,
 
 I humbly state that I am standing for the post of president of the World Federation for the term 2003-2006 and I have therefore pasted my manifesto below  for you to read and the first paragraph as an introduction to it. I pray to the Almighty to give us tawfiqat in serving our community and may He hasten the re-appearance of our 12th Imam, Imam Mohammed Mehdi (a.s).
 
"The way forward for our community is simple. To give utmost importance to our Islamic principles and actions so that as our times and needs change, we can correctly develop and meet those needs. We cannot afford to have principles and actions, which have little to do with Islam. Otherwise our community will not progress spiritually or successfully. It is the definition of Islam by Imam Ali (a.s), in summary, that 'Islam does not mean just faith but faith plus deeds', from which I have based the title of the manifesto on ('Islam in Principle and Action'). I want to preserve and progress the religious identity of the community but we can only do this when we understand and use our faith..."   (read below)  

Praying for all Momineens,
With Salaams and Du'as,
 
Dr.Sibtain Panjwani
 
As a servant of Allah, I state the following:

 'Islam in Principle and Action'

Secretary General of the World Federation and
Standing for the post of President for the World Federation
 
The way forward for our community is simple. To give utmost importance to our Islamic principles and actions so that as our times and needs change, we can correctly develop and meet those needs. We cannot afford to have principles and actions, which have little to do with Islam. Otherwise our community will not progress spiritually or successfully. It is the definition of Islam by Imam Ali (a.s), in summary, that 'Islam does not mean just faith but faith plus deeds', from which I have based the title of the manifesto on. I want to preserve and progress the religious identity of the community but we can only do this when we understand and use our faith.
 
When we talk about the various influences and forces against Islam that change this identity, we miss a crucial fact. These influences and forces injure us subtly, from within. Our community can slowly but surely weaken as we allow different principles, directions and goals to determine our way forward instead of Islam in all its aspects. This is our current problem.
 
How do we make sure our community develops according to both Islamic principle and action to fulfil our different needs? Firstly, we must prevent such un-Islamic or diluted principles from seeping into our community. When you hear words like 'modernism', 'secularism' and 'professionalism', you may feel these have a lot to offer. I am of course open to learning knowledge and types of thinking because we are a developing community. We cannot remain stagnant. But such philosophies can govern our thinking instead of Islam. Our confidence in the Almighty, the Wise, becomes placed in another direction. Such directions are simply grand presentations without any real content or understanding. Where is this so-called 'grand' direction taking us? Where are Islamic principles and values in all of this? If we pause and think about this, we will place more confidence in understanding Islamic principles, which result in correct and fruitful actions.
 
Secondly, we must concentrate on implementation, on action, to fulfil our needs. How many times have you heard madressas will be more effective, the role of women to be improved, media, a better voice for youths or immoral actions to be prevented? Countless. These questions are unanswered because at times, we do not concentrate on getting results and getting results using Islam. I can tell you of many uncompleted resolutions lying on our office desks.
 
Thirdly, our development must be realistic, truthful and focused. If I tell you I will give priority to improving the role of women, I say it because it can be improved. But if I tell you I will quickly make this community into an 'international giant, leaping forward in bounds', I will be lying to you and fooling myself. We are an expanding community but we must expand intelligently and not impulsively.
 
Furthermore, for us to progress, we must understand the needs of every region and its past and present situation. This may seem obvious but because we concentrate on our own regions we can miss the needs of others. If we understand our community in this way, we can see the bigger picture and how we want our community to develop. In other words, we will not think narrowly, concentrate on our own agendas or even become involved in our own squabbles. We will all develop a mature, broad and compassionate mind.
 
This leads me onto an inevitable but misunderstood point. We can only fulfil our needs by unity and respect. In Sura-Al-Imran, verse 103 it states: 'And hold fast, all of you together, to the Rope of Allâh (i.e. this Qur'ân), and be not divided among yourselves...' But today, this rope can be loosened when we look at good actions in different shades of light. We can assume the worst of people when we should look to their best. It was Africa Federation's elders that helped the World Federation in its early stages. And the World Federation appreciated and gave back. Brothers and Sisters, we have built this community together. No one stands out as the sole achiever for our community. We must learn from our history to move to greater heights.
 
In order for us to unite, we must give our trust and resources to each other. Some still believe if our institutions, bodies and Jamaats unite and put their money under one roof, it will be harmful to their health. When the money is unnecessarily kept or spent, we fail to prevent a homeless-man from sleeping the night in a grave he has dug. Or we may even fail to meet our own needs effectively. Many don't realise the money will be under the community's roof and if this is not so, it is the community's health that suffers. Our Jamaats, which are our local institutions that guide members and cater for their religious, economic and social needs, must therefore be made strong. If I do not give money to Jamaat 'X' to expand itself, how will it cater for its increasing members and activities? In this way, we must use a firm structure of working through Regional Federations to Jamaats to members because each one acts as a core part of this structure. Resources and accountability operate effectively in this manner. My commitment to you is I want every family in our community to have shelter and I want every boy or girl to be educated at university level, inshallah.
 
Moreover, we must increase participation of members - of our youths, women and elders, all around the world. We cannot move forward when decisions are made by a few people or committees, or are made according to rigid rules and are made without community spirit. And, we must understand the needs of our members first. If I call members 'grassroots' because they are the base of the community but I do not understand their needs, am I not painting a nice picture for you? It is those very youths who volunteer. It is those women who act as housewives, mothers, teachers and contributors. It is those elders who have experience. Why should their role be overlooked?
 
            To lead our members, we must have good leaders and they must come forward to improve our community. Leaders who understand the community. Leaders who have a broad and critical mind. Leaders who have Islamic and Secular knowledge. Leaders who ultimately have piety. If leaders are well rounded, our decision and policy making will be more successful because we are armed with many qualities. These qualities should form and inform our leadership rather than other merits which are praised. Is this an idealistic picture? It isn't because if we apply the right principles, the Almighty guides us. In Sura Yunus, verse 9, it states: 'Those who believe and work in righteousness, the Lord will guide them because of their faith.' This is what we must endeavour to do. For we do not want many leaders and few good leaders. We want many good leaders. If we strive for righteousness, we will move together from ad-hoc development to a reliable one, governed by Islam, in both principle and action.
 
Our development must also include working with our marjae' for guidance to resolve our problems. Our community has a history of close interaction with marjae' and has continuously sought their guidance on many issues for the betterment of our community. Out of this relationship, two philosophies have emerged which have shaped our thinking. Firstly, our community as a whole has selected and accepted one marja for the sake of continuity and unity. Secondly, we have considered it our duty to advise our marjae' on our concerns so they can assist us. We must effectively interact with the marjae' for our community to be guided in the correct manner and vice versa.
 
This interaction should also include co-operation with local governments and bodies. We are not an isolated community. Tabligh, building relations and increasing our knowledge are goals we must fulfil. We can only do this by co-operating with others. But we must remember co-operating is not the same as obeying. We should always have a 'firm handle of faith.'
 
            This is the way forward to prepare us for our 12th Imam, Imam Mohammed Mehdi (May Allah (s.w.t) hasten his re-appearance). Our principles and actions must be Islamic because only then can we successfully and correctly adapt to the changing times and fulfil our needs. In this way, we preserve and progress with Islam for the Almighty, our dear children and ourselves.
 
It is easy to say we are a religious community but it is difficult to say we can keep it that way. We must look at the community in a balanced manner, appreciating its positives but looking to improve its negatives. We see seminars organised by youths, women as carers and contributors, Jamaats expanding, poverty relief, Senior Citizen's programs, leaders coming to the fore, teams of volunteers, beautiful recitation of the Qur'an and we see tears for Imam Hussein (a.s). But one issue, which continues on today is we can fail to get results. I want results. Above all, I want to do this Islamically, together with all of you. This is progress. This is earning the pleasure of Allah (s.w.t).

Issues

'I hereby address the key issues (due to length purposes I have shortened them), which are applicable to all regions.'

Youths - please refer to the document 'Our Youths' for a detailed analysis and also the 'Youth Networking' desk of the World Federation via its website.

Needs: How many times have you heard youths are leaders of today and tomorrow? Youths as part of the decision-making process, better madressas, religious programs, voice, financial sources, receptive leaders, spirituality and results and no politics, help to answer this common question.
 
Solutions:

• Consistent forums for youths to raise issues, work with and question the leadership
• Youth leaders to shadow leaders of the community (e.g. via seminars)
• Youth direction in religious programs to satisfy youth needs
• Youth Networking
• Youth desks around the world to prevent dilution of needs
• A consistent source of finance and resources

Women
 
Needs: Women have been under-represented, given little or no voting rights and have had a subdued intellectual voice. The other major issue is marriage - worrying about when and whom the daughter should marry, inter-marriage and fear of divorce. Dress code is also an issue. Women are not only housewives but also contributors. How do we utilise women more effectively?
 
Solutions:

• Women to have effective decision-making and be consulted
• Voting rights
• A formal rather than informal way of creating couples under trusted people and institutions
• Managing rather than simply guiding marriage to prevent divorce
• Increased facilities for women in centres - religious and social activities
• Supporting and appreciating women that have diverse skills and run many of our madressas
• Dress code and behaviour should be emphasised as key Islamic rules
  

Islamic Education and Tabligh
 
Needs: This area is slowly improving but more needs to be done to learn Islam as consistently as secular subjects. Better schooling from the household and community, effective teaching and resources, active learning of Islam, catering for all age groups, Islamic institutions and expanding tabligh are such needs.
 
Solutions:

• The status of the madressa as a central, frequent and required school for life
• Methods of teaching to be more critical and easier to adapt to in matters of belief
• Nurturing Islamic institutions
• Jamaats to practise understanding Arabic
• 15+ youths to be targeted, educated and guided in every Jamaat
• More usage and production of our Islamic books
• Local tabligh to be more active - specific tabligh groups to be set up
• Effective majalises to cement and encourage the link of learning

 Children
 
Needs: Can we say future generations will be practising Shi'a Ithna-Asheri Muslims? Children require a more Islamic environment. Islamic education cannot occur only once or twice a week. It must be everyday and practised at home. If the home fails, then the community is left with an uphill struggle.
 
Solutions:

•  The family environment must be made stronger, limiting un-Islamic 
   and subtle influences
•  Mimber to guide the community and address present and key issues
•  The home madressa - teaching must start and continue at home
•  Ahlulbayt (a.s) to be a child's model rather than anyone else
•  More activities from our own community (not just in the summer)
   for children

Elders - please refer to the 'Senior Citizen's desk' on the WF website for more detail
 
Needs: Elders require programs, which suit them - whether it is in their language or style. They want more facilities to cater for their old age, medical and recreational needs. Loneliness is also felt with some elders. It is vital to cater for both their Islamic and personal needs.
 
Solutions:

• Establishing Seniors Bodies to meet their diverse needs
• Seminars to raise awareness on key issues and bring together elders
• Database for networking purposes and to make people aware of contributions from elders
• Their experience to be used in Jamaat systems and guiding youths

Media: Individuals have mentioned this over the last 5 years but our community has done little - in particular the leadership, to further this. The solution is to build a media contact network, which becomes our resource and team to counter propaganda. This network branches out to set up media bodies in viable Jamaats so the community is active in voicing itself in all mediums. I have started to gather individuals for this project.                 
 
Welfare - Poverty, Disease, Illiteracy, Housing and Orphanage: The first port of call for this fund is the poor, needy and deserving. I will make sure that this money is sent to them within the shortest time possible. Our work continues here through the WF's and other boards such as Zainabiya Child Sponsorship scheme (orphanage) and Medical Advisory Board (disease) to meet the socio-economic needs of others. Donations result in projects to meet such needs. We require more donations and your time to better these projects. We can do more for the less fortunate than us.
 
Aalims: We must utilise Aalims more effectively for our community. Firstly, we will financially support and promote Islamic learning. Secondly, we must encourage people from our own community to study Islam as a career. Thirdly, Aalims must be aware of present day issues and address them efficiently. Aalims must also provide religious guidance to members so that our affairs are run Islamically.
 
Community Institutions: It is important for Jamaats, Regional Federations and Organisations to unite and work together effectively. There are still misconceptions on this subject. I cannot emphasise enough how our progress greatly depends on this factor. If we are divided, we will continue to separate. But if we co-operate, we continue to unite. Our resources, finances and workforce when combined can fulfil many of the needs in this document. I sincerely appeal to all our institutions to move on the basis of trust and mutual respect. For you are the pillars of the community.
 
Local and Global stage: Talk has been occurring of global participation but this needs to be evaluated with current events and how effective it would be for us to take this step. It could occur in the future. Locally, we need to greatly network with other bodies to strengthen bonds, achieve tabligh and meet our mutual needs. We should work with others to achieve common goals and not be too isolated.
 
'Below I have elaborated on the specific state of regions:'
 
Europe: Drugs, effective madressas and a media role are current topics and have been discussed for quite some time now. Through increased networking much has been achieved but implementation remains key. Women are also more active but better participation from both women and leaders will achieve solid results. Centralising our resources is required to achieve such results.
 
North America: It is easy to lump North America with Europe when discussing its strengths and challenges. But its strengths lie in both its vast regions and field of service in these regions. Charitable organisations such as Tarike-Tarsile-Qur'an and Bilal Muslim Mission of America are such examples. The opportunities here are therefore great and we will continue to work together to produce successes in the way of and for Allah (s.w.t). The specific challenges involve preserving Islam for future generations because of the severity of un-Islamic influences. Marriages outside of our faith occur and there is a sense of isolation with other Khojas and Shi'as. A firmer vision from institutions to boldly safeguard Islam and to reach out to members across America and Canada is required. If an institution is accessible and concrete in its direction, members begin to reciprocate. Part of the vision should be better education, better family environment and encouraging community participation from youths and effective leaders. What other regions can do is foster better links with our community in North America and vice versa.
 
East Africa and Madagascar: Our communities here have given to our European and American communities through the WF most generously and are well known within our community as well. Today, our African communities need economic, education, housing and tabligh upliftment since their needs have increased. Our community and the WF will commit its resources to reduce such hardships.
 
India: In the last 7 years, a lot has been achieved in education and housing and we now see a spirit of giving in Gujarat as persons from Gujarat finance many projects. It also attracts outside donors. This is an indication of a good change and in the coming years, it will not need heavy financial commitment from the WF. We will, however, continue to support education and economic upliftment in partnership with the local communities and benefactors.
 
Pakistan: Even though the prevailing issue is our Shi'as being killed, our communities in Karachi are self-sufficient and have a unique model whereby philanthropist leaders and workers unite to remove disease, poverty and ignorance. Their infrastructure is worth our admiration and we can learn from it. The WF will actively promote joint projects in Karachi and elsewhere in Pakistan.
 
Middle East: The plight of our Muslims in Iraq and elsewhere continues but we will support them consistently. I pray to the Almighty to save them from such suffering. Our community in Dubai is a vibrant, self-sufficient community with a good location, resources and potential to develop and forge links with other communities. The future looks promising for Dubai.
 
Australia: Australia was also a place considered to bring new opportunities to Khojas. Our Khojas have helped build centres and they have also supported numerous projects, which the WF has taken on over the years, even before the establishment of such centres. This is a clear example of how far the community reaches and how much we must support each other.
 
Eastern Europe: Many Muslim organisations responded to the plight of Bosnian Muslims after they left their homes due to the bloody war that resulted on the disintegration of the former Yugoslavia of 1992. The World Federation responded to their 'spiritual' needs by publication of Islamic literature in the Bosnian language. Through the Bosnian desk of the WF, work remains active here, alhamdulillah.
 
Asia: As we saw communism fade after 1990 and the ripples of Islam taking effect, the World Federation seized this opportunity for tabligh and many from within these regions began to become Shi'as. Thailand's Shi'a Islamic history was resurrected in this period with assistance from our community. But in Malaysia, Singapore and Indonesia much needs to be done since our contact there is minimal. We need to maintain and further our links here so people remain and become Shi'a Muslims.

OUR YOUTHS

‘An outline but critical analysis of the state of youths in the Khoja Shi’a Ithna Asheri community’
By Dr.Sibtain Panjwani,

Secretary General of the World Federation and standing for the
post of President for our community’s organisation, the World Federation for the term 2003-2006

Introduction:

The state of youths in our community has been discussed greatly over the years. People have termed ‘youths as a problem’ but have also decided to call them ‘leaders of today and tomorrow.’ This highlights a misunderstood point that has been better understood in the last three years - the only way youths can become effective Muslims and leaders is to nurture and guide them. This issue gives rise to two key concerns. Firstly, protecting and understanding Islamic values for future generations needs to be given more emphasis. And secondly, youths are not brought into the fold of understanding how to lead and understand the community.

The protection of Islamic values is the most necessary concern. We can take it for granted that we are a religious community without looking deeply into how our community is developing and with what type of principles it is developing with. I have stated in my manifesto that ‘when you hear words like ‘modernism’, ‘secularism’ and ‘professionalism’, you may feel these have a lot to offer. I am of course open to learning knowledge and types of thinking because we are a developing community. We cannot remain stagnant. But such philosophies can govern our thinking instead of Islam.’ I have made this point because such principles are seeping into our community and make Islamic principles diluted.

Secondly, we must nurture youths to become leaders but effective ones. Youths and leaders alike must appreciate that their needs can only be met if mutual understanding and respect exists between them. Increasing the voice of youths in jamaat and community affairs is a huge step. Youths have a great deal of skills to offer for the community and they must be brought into community and ultimately, religious life. Otherwise, their education will ‘amount to no avail’ (Imam Ali (a.s).)

In order for such an understanding to occur, leaders must not be too inclusive and in some respects, cautious of youths. Indeed, it has been perceived that leaders do not listen to youths. In some respects, this is true but in others respects, only in the last 2-3 years have we seen a more ironclad formation of youths and what they want (1) . On the other hand, youths should show an increased trust in leaders with the aim of working together with them. This may seem idealistic but in reality, it is not. What is required is to understand the positions and visions of both leaders and youths. For example, elders and leaders take pride in their centres(2).  And, it is also not an overstatement to say some elders and leaders may fear the intrusion of differing principles and changes in culture. The language debate is an example (3). On the other hand, certain youths have a bold religious drive to make centres more effective and yearn for efficiency in leadership. But other youths need to be brought back into Islam. In this understanding way, awareness is heightened and co-operation leads to activeness.

Therefore, youths, leaders and the community as whole have two key jobs. To work together to protect and promote Islamic values and to nurture youths to become religious and effective leaders. We do not want leaders with different principles. We want leaders who understand the community, have a broad and critical mind, have Islamic and Secular knowledge and ultimately, have piety.

Key Questions:

Question 1.) What are their positives and negatives?

Positives:

• Secular Education. Many youths are educated in their respective field and achieve good results (4).
  
• Potential. Along with education, youths are at an ideal age to increase their spiritual and educational learning curve and contribute to the community and wider society.
  
• They are familiar with their environment (whether western or other). Since they know ‘their way around’, it can be a good source of accessing resources and improving relations.
  
• Motivation. Certain youths have the religious drive to better community activities.
  
• Islamic education. Whilst there are negatives with this point since there needs to be more of an understanding of Islam, a portion of youths have an increased understanding of for example fiqh. And, some more so than elders.
  
• Unity. Youths have networked with each other well and organised activities with unity.
  
• Volunteers. This is a great asset of our community and youths are always willing to volunteer and will do so till the day ends. Their work as volunteers in mosques and centres is outstanding.

Negatives:

• Islamic education. Many youths have little understanding of their religious obligations (this can apply to other sections of the community). Madressas are not fully effective, Arabic is not given enough importance and a routine of learning Islam is not present. For many, work, secular education and family come first. But this can be without Islam (5).
  
• Apathy. This has been a prevailing issue. Many youths are apathetic in contributing to the community and ultimately, Islam (but this is slowly changing). A youth’s life is looked at in a community carefree manner when in fact every breath should be for Allah (s.w.t).
  
• Influence of Western ideologies. Such influence is seen in our actions and activities. E.g being relaxed on dress code and flirting with the opposite sex result. These are regarded as minor mistakes but what is not realised is that these are sins and the fundamental of any action and activity should be Islamic principles. Otherwise they will not gain the pleasure of the Almighty.
  
• Un-Islamic or ‘Boundary’ activities. Personal interests are good examples of ‘boundary’ activities, which whilst not fully un-Islamic, do lead to immersion (6). For example, watching television greatly. But this could be part of a youth’s phase.
  
• Immoral Behaviour. Drugs, alcohol and sex are part of the reality in which we live and a portion of youths engage in such activities or are influenced by others:

‘…that when you hear the Verses of Allâh being denied and mocked at,
then sit not with them, until they engage in a talk other than that;
(but if youstayed with them) certainly in that case you would be like them.....(7)’ 

Comments:

What we therefore see is, in a sense, a divide. Whilst some youths are able to make sure Islam is the guiding factor in their lives, there is a still a notable amount that do not do this. There is an understanding of the West, secular education and peripheral performance and understanding of religious obligations but ultimately, the spirituality is lacking because of a lack of Islamic education and influence of western principles. This can be as result of religion not coming from the household or a diluted version being presented to youths.

Question 2.) How Islamic are our youths?

A fundamental premise regarding the above question:

 It is has been commonly stated that youth is a phase of one’s life. This must be appreciated because sometimes being too forceful can drive youths away from the community but being too laid back can also do the same. What should always remain stagnant are the explanation, understanding and strictness of performing religious obligations.

35% of our ‘Islamic’ youths :

 The youths of the present are becoming increasingly Islamic. In the last 2 years, a wave of motivation from them to organise themselves to meet their needs has been aptly illustrated. This motivation has been rooted in the preparation for our 12th Imam, Imam Mohammed Mehdi (a.s). This also shows how the community is developing religiously for the importance of the 12th Imam is increasingly reaching the hearts and minds of the young generation.

55% of our ‘In-between’ youths:

 There is a section in our community of ‘in-between’ youths who tend to compartmentalise religion into work or social life and religion itself. This divide unfortunately shows a lack of understanding as Islam as the guiding principle in one’s life, which applies wholly to life itself and not just in parts. These youths are not in the strict sense ‘bad’. They do pray, fast, go to mosque, respect their parents but at the same time they may do other activities, which are contrary or are on the borderline of Islam. E.g listening to music, going to pubs but not drinking and associating a great deal with non-Muslims tends to influence their lives. This makes their lives compartmentalised because after performing their religious duties they contradict their essence (moving closer towards Allah s.w.t) by doing the un-Islamic activities. These youths, however, may be a good example of ‘youths as a phase’, for some move to the upper bracket as above.

10% of our ‘Un-Islamic’ youths:

 There is a final section in our community of ‘un-Islamic’ youths, who I will term as ‘bad’ for ease of writing. These youths have gone greatly astray. Religion to them is nothing but a collection of rituals and ceremonies, which do not help them. Religion to them is a hindrance. What they are interested in is their own interest, which guides them into the immersion of haram activities, whether they are drugs, alcohol or sex. They may have some principles such as helping their father and mother but ultimately, there is no direction in the bad youth’s life. This is a problem, which has been talked about for the last decade, and not much has been done about it (9).

Comments:

Despite the above sections, I would go so far as to say that the community as a whole is realising the need for Islamic principles which can only be a good thing as instead of trying to waste time with other principles or activities, people want an Islamic life.

Question 3.) What are their needs?

The needs of youths are varied and crucial to our community’s development:

• Islamic development. In the household, a youth’s development and progress must lie with Islam to prevent him\her from going astray.
  
• Spirituality. A notable amount of youths feel centres should continually be improved. They want better use of majalises and to understand obligations. They want effective lecturers who know their subject and want advice on how to deal with complex situations. We must cater for this, as efficiently as possible and at present, I believe we are increasingly doing so.
  
• Islamic Education. Youths want better madressas, Islamic institutions and teaching facilities so they and the community can improve their Islamic knowledge.
  
• Being part of the decision-making process. Youths want to be involved in working with leaders to run the community. They want a vision whereby leaders and youths are moving together and their needs are being met efficiently. And, even if some do not share this vision, it should be the vision for unity.
  
• Ultimately, youths want to see results. Whilst this scenario is changing with youth networking and youth desks, they still may not be pleased with the way leaders run things. Youths like to improve their learning curve and development and expect leaders to do the same to get results. But all of this must be under Islam for our actions will be correct and our results fruitful.
  
• A Voice. This relates to the above two points but they want a consistent forum so when they speak, they will be taken seriously.
  
• Support. In a notable amount of cases, youths may organise independently of the jamaat or leaders. This is a positive because youths are given that freedom to learn and organise themselves. But it is also a negative because in some cases, they have to be independent from the jamaat in order to work. The jamaat may hold them back due to their organisation or certain leaders. But this is not the way things should run. Independence is good but with the mutual support, politeness and encouragement from elders and leaders. This increases unity.
  
• Financial Support. Youths want constant financial support for their activities and at times, they may search for funding.
  
• Facilities. Youths would like an effective infrastructure for their activities. So, expanding centres to meet their demands is key but it isn’t a major problem as the above ones since youths do find ways to rent halls etc… But it would better if all of this were done within our own community infrastructure to attract youths to self-sufficient and spiritual surroundings.
  
• The receptive leader. They want leaders who will meet their needs and not think narrowly.

Comments:

What we ultimately see from the above is youths do and have respected elders and leaders. But they want the same respect to be shown back. If this is not given, youths will become more independent which does nothing for community unity (10) and may even go astray because they will introduce principles and organise activities outside of Islam. We want to religiously nurture them, involve them in decision-making and understand their needs are just as important as any other section in our community.

Question 4.) How can these needs be met?

 There are several ways the above needs can be met, some of which are already happening:

• Promoting Islamic understanding of how to bring up youths. This is a tool of parenting that is not applied consistently when bringing up a youth and therefore he\she may not develop according to the recommended ways stated by Islam (e.g the years of development, companionship etc…)
  
• Nurturing and Guiding from the household. Linked to the above, it is important for the household environment to be one of relating to youths rather than behaving rigidly towards them. The sanctity of religious obligations should always remain but if mistakes are made, showing understanding rather than underestimating youths is a better direction.
  
• Consistent slots for youths to raise issues and to work with the leadership on them. A forum must be provided whenever meetings and conferences are held and to be able to subject leaders to how effectively they have managed the jamaat or activity.
  
• Youth leaders to shadow leaders of the community. Mutual understanding will occur and skills on both the youths and leaders part will be learnt. Seminars dealing with leadership skills and how to understand the community must be set up (few have started).
  
• Youth direction in religious programs. This has already been occurring but we must make sure that whichever program we hold, whether on Thursdays or any other day, catering for the youth’s religious satisfaction is a priority.
  
• Youth Networking. This had started in the year 2001 and has alhamdullilah been successful. It must continue and is a key avenue to build relations, share ideas and organise activities.
  
• Youth desks around the world. Again, this is already in motion and is an effective way to direct an organisation’s resources to youths’ needs rather than having them diluted.
  
• A consistent source of finance and resources. We must centralise our resources so that together we move forward as a community and a youth or any member’s activity is not independent from the community as a whole.

Comments:

 The best way these needs can be met is to invite youths and listen them. They do not want ‘our youths are failing in many respects.’ They want appreciation for their services to the community. They also want implementation and support to achieve results (for example tackling the drug problem). Moreover, we need to make youths understand the community and how to lead. We must do this by limiting different principles, which may influence them.

Conclusion:

 Our youths have a great deal of services to offer for the community at large and indeed, Muslims in general. They have qualities of education and many achieve a high standard of results. In other words, they are an intelligent bunch but can be easily influenced and may dilute Islam in their lives. The reality is that in the household and in our organisations and jamaats, youths must be religiously guided and incorporated efficiently into our working systems.

‘I want to continually create and meet this drive:’
'Build your life around the community, not the community around your life'

Dr. Sibtain Panjwani was born in Dar-es-Salaam, Tanzania, arriving in 1968 to pursue his education. By profession, he is a practising Dental Surgeon, with a BDS from the University of Manchester. He has a special interest in Medical Law and Ethics having obtained an MA from King's College, University of London. He has also obtained a PhD in Law at the University of Essex. Dr. Sibtain Panjwani has rendered services for our community in the U.K, ever since 1984 when he was elected as President of the Shia-Ithna Asheri community of Essex. During his tenure of Office, Dr.Sibtain Panjwani worked to establish Imam Ali-Reza Centre which today forms the nucleus of Essex.

During 1991-1992, he was Vice President of the Council of European Jamaats. He was also an appointed and elected Executive Councillor of the World Federation of KSIMC from 1991 to 1996, until he was appointed as the Secretary General by Marhum Mulla Asgherali M M Jaffer. Since 1996 till 2000, Sibtain worked closely with Marhum Mulla Asgerhali M M Jaffer in matters relating to both the Khoja Shi'a-Ithna Asheri community and Shi'a and Muslim community worldwide. After his passing away, Sibtain continued to serve the community as Secretary General till today. He is married with three children and is settled in Chelmsford, Essex.

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1 - See the generation of ideas, networking and conferences organised since 2000 – present. E.g Toronto Youth Conference 2001, Arusha, Sweden and Orlando Youth Conferences 2002. This picture also negates the many local and jamaat seminars and activities organised in our centres, which have served to reinvigorate the spirit of the community.
2 -  See the evidence from works by Marhum Mulla Asgherali M M Jaffer: ‘The history of Khoja Shi’a Ithna Asheri’s’ and Marhum Saeed Akhter Rizvi. After migrating from East Africa to the West, specifically the UK, our elders immediately set up Imambaras within a year. They had the motivation to make sure Islam was sanctified and it was these centres which they improved to do this. If this was not the case, the only logical conclusion is our elders did not care about the community (which is the not the case, since they set up centres in the first place) and our centres would have failed (which is also not the case since our centres have expanded with differing activities and even demolished centres were rebuilt see Trolhatten Mosque, Sweden). Thus, it is clear from history till the present day, that our elders take pride in their centres.
3 - See the ‘Gujarati Resolution 1991’ and ‘The Role of I mambaras and Majalis Modern Times' (International Conference held at Hujjat Imambara Stanmore, 7th October 1994).
4 - See the COEJ website
5 - There are many educated people who have ruined their future on account of their ignorance of religion. Their knowledge did not prove of any avail to them. (Imam Ali (a.s) Nahjul Balaagha)
6 - ‘Beautified for men is the love of things they covet; women, children, much of gold and silver (wealth), branded beautiful horses, cattle and well-tilled land. This is the pleasure of the present world's life; but Allâh has the excellent return (Paradise with flowing rivers, etc.) with Him.’ Sura-al-Imran, verse 14
7 - Sura Al-Nisaa, Verse 140’
8 -  The following figures are rough figures only due to two reasons. Firstly, there is no concrete data on the percentage of youths which are religious and which are not. Secondly, there can be a difficulty in trying to collect such data.
9 -  However, see the recently held drugs seminar in Stanmore Jamaat titled ‘Drugs, do we have this problem in our community?’ 2003. This is also available on the COEJ website.
10 -   ‘And hold fast, all of you together, to the Rope of Allâh (i.e. this Qur'ân), and be not divided among yourselves, and remember Allâh's Favour on you, for you were enemies one to another but He joined your hearts together, so that, by His Grace, you became brethren (in Islâmic Faith), and you were on the brink of a pit of Fire, and He saved you from it. Thus Allâh makes His Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.,) clear to you, that you may be guided.’ Sura-Al-Imran, verse 103.