Jamatkhanas Adopting Environmentally Sustainable Practices
Going green has been a conscious effort made by those who keep Jamatkhanas running on a daily basis. The Council’s Property Matters Portfolio (PMP) is tasked to work closely with Jamati leaders to ensure the success of sustainability through new initiatives.
To reduce paper waste, Jamatkhanas have set up wi-fi and internet connections, created spaces for laptops and computers, and installed televisions or projectors to share announcements.
To save on energy, all LED lighting, low flow toilets, and sinks have been installed in Jamatkhanas. Every attempt has been made to use energy star or low energy-consuming equipment wherever possible.
To reduce plastic waste, reusable nandi bags have been provided as well as paper and recyclable products such as cups and napkins. Additionally, each Jamatkhana has introduced recycling programs.
For new construction, the PMP tries to use low-maintenance products, stronger building materials for longevity, and reduction of waste and landfill use, over time. To create building efficiency, natural lighting has been incorporated into the design of the space. Additionally, multi-pane Low-E windows, efficient HVAC systems, superior insulation, and smart technology are used, which collaboratively make the building as efficient as possible.
The PMP is also looking into LEED-certified Jamatkhanas for future construction projects. The team works continuously with local Jamatkhana leaders to educate them on resources we have available, the necessity of being environmentally responsible, and how they can help reduce our Jamatkhana footprint by adopting these practices. While more changes are coming, these sustainable initiatives are a great start.
https://the.ismaili/usa/our-community/j ... -practices
Jamatkhana Architecture
IRINGA JAMATKHANA
The life story of Mohamed Hamir
"a small man from Kutch with giant dreams for his community."
When one visits the Khoja Ismaili Jamatkhana in Iringa, there is a picture hanging on the wall as you go up the stairs. It is a picture of my maternal grandfather, Mohamed Hamir and my maternal grandmother, Bachibai Mohamed Hamir.
The writing states:
“In 1933, Alijah Mohamed Hamir Pradhan, on behalf of Hamir Family, unconditionally gifted the Iringa Jamatkhana to the Imam of the time Aga Khan III, Sultan Mohamed Shah. Also included in the building structure were the facilities for a primary school for use by the community."
The city of Iringa in the Southern Highland region of Tanzania, is 500 kilometres from the capital Dar es Salaam and sits along a hilltop overlooking the great Ruaha River, close to the Ruaha National Park , the country's second largest wildlife park.
"Iringa" means "fort" in the local Hehe language and is named for a German colonial centre built in 1900. (Left)
Mohamed Hamir Pradhan came from Kutch India around 1905-1906 to join his brothers, Haji and Sachedina (Satchu) Hamir, who had settled there towards the end of 19th century.
It is said that to earn his travel-fare, Mohamedbha worked as a masonry labourer in Bombay , the main British Indian steamship port of embarkation for Khoja migrants to Africa.
In Tanganyika, after working initially for his brothers and after learning to speak Kiswahili, he went deep into the Southern Highland region to start a small retail clothing duka-shop.
Many Khojas traders had settled in Iringa after 1896, when the German Captain Tom Prince, a soldier-farmer opened the region for European farming (see The Intrepid East African Dukawalla. Ed.)
Over the next two decades, his business became very successful. During and after the First World War, he established good relationships with the German and later British administrators in Iringa and benefited from the war economy.
Mohamed Hamir was a person with strong religious beliefs and community commitment. Towards the of 1929, he expressed to the small Khoja Ismaili Community of Iringa, his desire to build a new Jamatkhana- community center and he personally pledged Shs 40,000/= towards the projected total cost of Shs 60,000 - 65,000. He proposed an ambitious plan to accommodate future settlement in the area, with the new building to seat between 500 to 600 members (the Ismaili population in Iringa at that time, was quite small) and to have primary school as well as sport facilities on the same premises within the compound.
Following the presentation of the proposal to the Ismaili members, Nasser Dossa & Somji Pradhan pledged to donate the land and he personally pledged shs. 40,000 towards the projected total building cost of 60,000 - 65,000 shs. He proposed an ambitious plan to accommodate future settlement in the area, with the new building to seat between 500 to 600 members (the Ismaili population in Iringa at that time was quite small) and to have a primary school as well as sport facilities on the same premises within a compound area.
Because of his previous experience in building work, Mohamedbha had all the design plans ready and he also personally volunteered to be its supervisor, choosing to work with two Hindu "mistrys" named Dewji and Nagji. After many political battles with regards to design and funding, other prominent Ismailis finally pledged the rest of the money for the building, to be paid after the sum of Mohamedbha's initial contribution was spent.
The plan was for a beautiful three-level building with a ground floor and two upper stories halls. The first story to be the main prayer-hall and the second floor to be for a meditation hall baitulkhayal for the intense prayer group. The design was based on the Jamatkhana in Bhuj, in his native Kutch.
After completion of the first floor, Mohamedbha's funds were used up and when he requested the others for their pledged contributions, for various reasons, they were not able to fulfill their commitments. So he had to modify the building plans, deleting the third floor and also having to complete the whole project on his own. He was forced to borrow money from other families he knew outside Iringa who had also come from Kutch.
As per my mother and his daughter, Rehmat Fazal Manji (nee Hamir), and information from my cousin, Diamond Akber Mohamed Hamir (his grandson) and Sikinabai Kanji Lalji, the families who helped him at this time were Kanji Lalji of Mbeya (my father, Fazal Manji Lalji’s uncle) and Dhalla Bhimji of Dar es Salaam.
He also requested a Hindu merchant to supply the building cement on credit with a verbal promise to pay him whenever he could. He pledged to this merchant by "submitting" his pagri (headgear) to the merchant - an Indian custom when one has to borrow money on their "word" and without collateral. For this good cause,the merchant promised to supply as much building materials as needed on credit and respectfully requested Mohamedbha to take back his “pagri”.
In Dar es Salaam, the Darkhana Jamatkhana was also being built around the same time and it too had plans to install a clock tower. Mohamedbha had placed an order for the clock at the same time as the Dar es Salaam order, as they were similar clocks and were being bought from a London company. It so happened that the clock for Dar es Salaam was delayed in manufacturing but the Iringa clock had arrived. Since the Dar es Salaam was scheduled to be opened earlier then Iringa, so following a request from the Dar es Salaam building committee, Mohamedbha generously offered his clock and thus it was installed for the Dar es Salaam Jamatkhana to be ready for the opening ceremony in the early 1930’s. It took about another 6 months for the Iringa clock to arrive
TAAN,MAAN,DHAN - A CASE OF TOTAL CHARITY
With his a masonry experience and to save labour cost, Mohamedbha did the masonry work himself (as seen in the front part of the building in the photos above and the photo on the right) .
His home and duka was next door to Jamatkhana construction site and he used to do work there with the help of his wife, Bachibai after evening prayers and dinner until late in the night. The lighting was provided by kerosene lanterns.
In 1933, with help of Bachibai, the help of Khoja Ismaili families who lent him the extra money and that his Hindu merchant supplier, Mohamed Hamir was able to finish the iconic building, including a large clock tower, at a total cost of Shs 63,000 plus (which equals to approximately US $250,00 in current value), a princely sum during The Great Depression !
Mohamedbha not only paid all the lenders and merchants fully in following few years but he also added another Shs 9,000 donation towards the building of the school to provide access to education to the children of the community as there was no government or community school at that time and so a primary school was established on the ground floor of the building.
UNCONDITIONAL DONATION AND REWARD
In 1933, on behalf of the Hamir family, he unconditionally gifted the Iringa Jamatkhana to the Ismaili Imam of the time, Aga Khan lll. The Imam bestowed him with title of Alijah, granted him an audience and formally accepted the gift during his Golden Jubilee celebrations in Dar es Salaam in 1936.
A TIMELESS LEGACY
Mohamed Hamir was a bold, forward-thinking and dedicated gentleman. He also had the fore-sight to build a Jamatkhana larger than needed at that time. Some 25 years later, the building was modified to accommodate a larger jamaat of Iringa (community had grown five-folds) and it was his only son, Alijah Akber Mohamed Hamir who assisted in the expansion project.
Alijah Mohamed Hamir, who passed away in 1943 and was buried in Iringa, left us an iconic Kutchi landmark in a small town in Tanganyika, a clock for all the town-people to keep time, a a school, community centre and meditation hall for his jamaat to benefit, a beautiful architectural structure for the country and one of the more beautiful jamatkhanas in the world - a very proud legacy for the entire Hamir family and a humbling experience for his grandson to write about it.
https://myemail.constantcontact.com/-De ... 3l-960KlYE
The life story of Mohamed Hamir
"a small man from Kutch with giant dreams for his community."
When one visits the Khoja Ismaili Jamatkhana in Iringa, there is a picture hanging on the wall as you go up the stairs. It is a picture of my maternal grandfather, Mohamed Hamir and my maternal grandmother, Bachibai Mohamed Hamir.
The writing states:
“In 1933, Alijah Mohamed Hamir Pradhan, on behalf of Hamir Family, unconditionally gifted the Iringa Jamatkhana to the Imam of the time Aga Khan III, Sultan Mohamed Shah. Also included in the building structure were the facilities for a primary school for use by the community."
The city of Iringa in the Southern Highland region of Tanzania, is 500 kilometres from the capital Dar es Salaam and sits along a hilltop overlooking the great Ruaha River, close to the Ruaha National Park , the country's second largest wildlife park.
"Iringa" means "fort" in the local Hehe language and is named for a German colonial centre built in 1900. (Left)
Mohamed Hamir Pradhan came from Kutch India around 1905-1906 to join his brothers, Haji and Sachedina (Satchu) Hamir, who had settled there towards the end of 19th century.
It is said that to earn his travel-fare, Mohamedbha worked as a masonry labourer in Bombay , the main British Indian steamship port of embarkation for Khoja migrants to Africa.
In Tanganyika, after working initially for his brothers and after learning to speak Kiswahili, he went deep into the Southern Highland region to start a small retail clothing duka-shop.
Many Khojas traders had settled in Iringa after 1896, when the German Captain Tom Prince, a soldier-farmer opened the region for European farming (see The Intrepid East African Dukawalla. Ed.)
Over the next two decades, his business became very successful. During and after the First World War, he established good relationships with the German and later British administrators in Iringa and benefited from the war economy.
Mohamed Hamir was a person with strong religious beliefs and community commitment. Towards the of 1929, he expressed to the small Khoja Ismaili Community of Iringa, his desire to build a new Jamatkhana- community center and he personally pledged Shs 40,000/= towards the projected total cost of Shs 60,000 - 65,000. He proposed an ambitious plan to accommodate future settlement in the area, with the new building to seat between 500 to 600 members (the Ismaili population in Iringa at that time, was quite small) and to have primary school as well as sport facilities on the same premises within the compound.
Following the presentation of the proposal to the Ismaili members, Nasser Dossa & Somji Pradhan pledged to donate the land and he personally pledged shs. 40,000 towards the projected total building cost of 60,000 - 65,000 shs. He proposed an ambitious plan to accommodate future settlement in the area, with the new building to seat between 500 to 600 members (the Ismaili population in Iringa at that time was quite small) and to have a primary school as well as sport facilities on the same premises within a compound area.
Because of his previous experience in building work, Mohamedbha had all the design plans ready and he also personally volunteered to be its supervisor, choosing to work with two Hindu "mistrys" named Dewji and Nagji. After many political battles with regards to design and funding, other prominent Ismailis finally pledged the rest of the money for the building, to be paid after the sum of Mohamedbha's initial contribution was spent.
The plan was for a beautiful three-level building with a ground floor and two upper stories halls. The first story to be the main prayer-hall and the second floor to be for a meditation hall baitulkhayal for the intense prayer group. The design was based on the Jamatkhana in Bhuj, in his native Kutch.
After completion of the first floor, Mohamedbha's funds were used up and when he requested the others for their pledged contributions, for various reasons, they were not able to fulfill their commitments. So he had to modify the building plans, deleting the third floor and also having to complete the whole project on his own. He was forced to borrow money from other families he knew outside Iringa who had also come from Kutch.
As per my mother and his daughter, Rehmat Fazal Manji (nee Hamir), and information from my cousin, Diamond Akber Mohamed Hamir (his grandson) and Sikinabai Kanji Lalji, the families who helped him at this time were Kanji Lalji of Mbeya (my father, Fazal Manji Lalji’s uncle) and Dhalla Bhimji of Dar es Salaam.
He also requested a Hindu merchant to supply the building cement on credit with a verbal promise to pay him whenever he could. He pledged to this merchant by "submitting" his pagri (headgear) to the merchant - an Indian custom when one has to borrow money on their "word" and without collateral. For this good cause,the merchant promised to supply as much building materials as needed on credit and respectfully requested Mohamedbha to take back his “pagri”.
In Dar es Salaam, the Darkhana Jamatkhana was also being built around the same time and it too had plans to install a clock tower. Mohamedbha had placed an order for the clock at the same time as the Dar es Salaam order, as they were similar clocks and were being bought from a London company. It so happened that the clock for Dar es Salaam was delayed in manufacturing but the Iringa clock had arrived. Since the Dar es Salaam was scheduled to be opened earlier then Iringa, so following a request from the Dar es Salaam building committee, Mohamedbha generously offered his clock and thus it was installed for the Dar es Salaam Jamatkhana to be ready for the opening ceremony in the early 1930’s. It took about another 6 months for the Iringa clock to arrive
TAAN,MAAN,DHAN - A CASE OF TOTAL CHARITY
With his a masonry experience and to save labour cost, Mohamedbha did the masonry work himself (as seen in the front part of the building in the photos above and the photo on the right) .
His home and duka was next door to Jamatkhana construction site and he used to do work there with the help of his wife, Bachibai after evening prayers and dinner until late in the night. The lighting was provided by kerosene lanterns.
In 1933, with help of Bachibai, the help of Khoja Ismaili families who lent him the extra money and that his Hindu merchant supplier, Mohamed Hamir was able to finish the iconic building, including a large clock tower, at a total cost of Shs 63,000 plus (which equals to approximately US $250,00 in current value), a princely sum during The Great Depression !
Mohamedbha not only paid all the lenders and merchants fully in following few years but he also added another Shs 9,000 donation towards the building of the school to provide access to education to the children of the community as there was no government or community school at that time and so a primary school was established on the ground floor of the building.
UNCONDITIONAL DONATION AND REWARD
In 1933, on behalf of the Hamir family, he unconditionally gifted the Iringa Jamatkhana to the Ismaili Imam of the time, Aga Khan lll. The Imam bestowed him with title of Alijah, granted him an audience and formally accepted the gift during his Golden Jubilee celebrations in Dar es Salaam in 1936.
A TIMELESS LEGACY
Mohamed Hamir was a bold, forward-thinking and dedicated gentleman. He also had the fore-sight to build a Jamatkhana larger than needed at that time. Some 25 years later, the building was modified to accommodate a larger jamaat of Iringa (community had grown five-folds) and it was his only son, Alijah Akber Mohamed Hamir who assisted in the expansion project.
Alijah Mohamed Hamir, who passed away in 1943 and was buried in Iringa, left us an iconic Kutchi landmark in a small town in Tanganyika, a clock for all the town-people to keep time, a a school, community centre and meditation hall for his jamaat to benefit, a beautiful architectural structure for the country and one of the more beautiful jamatkhanas in the world - a very proud legacy for the entire Hamir family and a humbling experience for his grandson to write about it.
https://myemail.constantcontact.com/-De ... 3l-960KlYE
40-storey social housing tower slated for Richards and Drake
A 40-storey social housing tower with cultural spaces for the Ismaili community is slated for the corner of Richards and Drake streets.
The property is currently a two-storey commercial building that’s home to an Ismaili community center and jamatkhana.
The new development will replace the existing community centre and jamatkhana (place of worship), providing 32,300 square feet of new worship, social and educational space in the podium, and 198 social housing units in the tower above.
The unique, triangular design of the tower by DA Architects and Planners is due to the view cone that cuts across the site.
Site plan and photos at:
https://www.urbanyvr.com/richards-and-drake/
A 40-storey social housing tower with cultural spaces for the Ismaili community is slated for the corner of Richards and Drake streets.
The property is currently a two-storey commercial building that’s home to an Ismaili community center and jamatkhana.
The new development will replace the existing community centre and jamatkhana (place of worship), providing 32,300 square feet of new worship, social and educational space in the podium, and 198 social housing units in the tower above.
The unique, triangular design of the tower by DA Architects and Planners is due to the view cone that cuts across the site.
Site plan and photos at:
https://www.urbanyvr.com/richards-and-drake/
Yes multi-generational housing like in Calgary except this is a high-rise building. A project from the Lalji Mangalji family of Vancouver.kmaherali wrote:40-storey social housing tower slated for Richards and Drake
A 40-storey social housing tower with cultural spaces for the Ismaili community is slated for the corner of Richards and Drake streets.
Spring Jamatkhana, Texas
Situated in Spring, a Houston suburb, this Jamatkhana has architectural elements that are reflective of the values and vision of traditional Islamic architecture, such as symmetry, balance, light, and geometry.
The 26,000 sq.ft building sits on 7.74 acres of land and its design was inspired by and conceived with reference to the local Texas environment and the varied backgrounds of the Ismaili community, our history, and expressions of our faith. This Jamatkhana is meant to provide a physical context to inspire future generations while celebrating our faith, history, and the community where the building is situated.
Design Features
Light is one of the primary elements that is used to explore, decorate, and define spaces. In fact, the lighting inside the main building is designed to be indirect, to eliminate glare and reduce the harshness of exposed bulbs and fixtures to all who enter, especially for prayer.
Additionally, design elements include purposeful use of durable materials to ensure longevity, as well as concern for the environment, by being energy efficient, low maintenance, and built for high-traffic usage while encouraging a sense of community.
The original undeveloped site was densely wooded with many species of hardwood trees, such as hickory, oak, holly, and elm, to name a few, as well as softwood trees like gum, pine, tallow, and others. There was also a rich variety of shrubs and undergrowth plants. The goal was to save and maintain as much of the wooded areas as possible.
Inspired by the idea to “build amongst the forest,” the landscape plan consists of maintaining large areas of native green spaces where the existing trees, shrubs, and undergrowth are protected and replenished from areas that were cleared. This was all done in order to maintain the natural environment.
Surrounding the building are large areas of protected and replenished forest that screen parking areas and provide a landscaped tunnel approach towards the two courtyards. Trees and plants were added to provide a start-up landscaped look to areas that were disturbed during construction while the reforestation takes place. New plantings will shape the edge of the forest along with the building that will minimize maintenance and biowaste. The newly planted greenery, landscape tunnel, and canopy screen will take five to ten years to grow and fill in.
The front courtyard and the surrounding area has hard and soft-surface spaces and a water fountain. It was designed as a gathering space, inviting social interaction, and providing an environment for celebrations. This space and nearby covered space in front of the main entrance are a feature in this region referred to as the Mission Style, originally brought from Spain, which was inspired from buildings used by Muslims there and in North Africa.
The main lobby
The main lobby is the hub for community interactions. It provides access to the different wings of the building, the prayer hall and social area, and educational areas, including the Early Childhood Development Center and Library.
The marble and light lenses in the niches, which are handmade, were both sourced from Turkey. Several of the tile areas are sourced locally, and some of the hallway tiles are from Italy.
Decorative elements
Diverse samples selected from various backgrounds and expressions throughout the Islamic world were reinterpreted to provide continuity and to inspire modern creative forms for future generations. For example, the decorative geometric patterns were inspired by a common square-based pattern that has been used historically in Muslim architecture. This element is used throughout the building and is also its motif.
Additionally, the theme of five resonates throughout the building, representing the Panjtan Pak, the five key members of the Prophet Muhammad’s (pbuh) family through Hazrat Ali, i.e. Prophet Muhammad, Hazrat Ali, Fatima, Hasan, and Imam Husayn. An example of this is the five light poles near the parking lot, and five windows in the sitting areas in the main lobby of the prayer hall building.
The design of the building also takes into consideration several aspects of historic Islamic architecture and uses modern processes and materials to create similar effects:
In historic architecture metal-etched and perforated vessels and covers were utilized for holding light sources, such as candles and oil lamps. Here, modern processes were used to cut metal rendered in white for central perforated decorative light covers
Similarly, historically, wood panels with carved patterns for decoration were used. Today, similar wood panels are used but with modern processes to cut patterns into the panels
Structural sunscreens used in historical architecture are visible here through the sunscreen shading for the aluminum and glass curtain wall
Carved plaster walls and ceiling patterns are represented in the niches and decorative cut ceiling tile in the Prayer Hall
Decorative screens are represented in the ceiling screens, HVAC grilles, and skylights
Plaster and masonry walls with light niches have been converted into wood niches and wood-paneled walls were created to illuminate seating areas
Additionally, there are a number of environmentally-conscious features within the building:
To reduce heat and energy use, the construction includes:
Additional insulation
A white colored roof and building
Large canopy overhangs
Curtain walls, windows and skylights with insulated glass and thermal-break aluminum frames
Decorative metal screens to shade the curtain wall
The facility uses natural lighting for a majority of daytime use, however, when needed, the building utilizes energy-efficient technology including an energy efficient HVAC system and LED lighting
Construction of the building includes locally-sourced materials, along with recyclable content to minimize landfills and the building’s carbon footprint
The Prayer Hall
Specific effort was made to remove any bright spots and have light fade as it gets closer to the spatial area where an individual prays. The prayer hall carpet is inspired by rainbow colors, furthering the theme of light in its prismatic form.
There are carved plaster walls, ceiling patterns, and complex geometric shapes and patterns that are common in Islamic architecture. They also convey a feeling of spaciousness, calmness, openness, and tranquility.
Social Hall
There is an intricate design on the ceiling. The rotated square inside itself is common in the Pamirs (Tajikistan). The rotated square on top of itself is common in the Northern Subcontinent, Persia, Turkey, North Africa, and Southeast Asia. The combination of these patterns was inspired from Syria and the Middle East. The screen above the skylight is influenced from Mughal architecture and the light fixture is inspired by lighting influences from the Swahili coast.
A water feature in the Contemplation Courtyard
Contemplation Courtyard
This area offers spaces creating a serene environment surrounded by lush greenery and a water element. Additional environmentally-friendly features of the site include:
- Saving part of the forest and reforestation by planting about 4,500 trees and plants for carbon capture. This is more than what was removed from the site in order to build the structure.
- Collecting rain on some parts of concrete pavement and directing it to replenish underground water flow to support existing forest, landscaping, and reforestation
- Collecting rainwater from the main building roof into two 5,000 gallon cisterns for irrigating landscaped areas
- Capability to store an additional 20,000 gallons of rain from the side building and drop off canopy roof for additional irrigating capacity
- Using tree canopy to shade the building from the sun
- Landscaping design that uses less potable water and does not need to be cut and trimmed regularly
photos at:
https://the.ismaili/usa/spring-jamatkhana-texas
Situated in Spring, a Houston suburb, this Jamatkhana has architectural elements that are reflective of the values and vision of traditional Islamic architecture, such as symmetry, balance, light, and geometry.
The 26,000 sq.ft building sits on 7.74 acres of land and its design was inspired by and conceived with reference to the local Texas environment and the varied backgrounds of the Ismaili community, our history, and expressions of our faith. This Jamatkhana is meant to provide a physical context to inspire future generations while celebrating our faith, history, and the community where the building is situated.
Design Features
Light is one of the primary elements that is used to explore, decorate, and define spaces. In fact, the lighting inside the main building is designed to be indirect, to eliminate glare and reduce the harshness of exposed bulbs and fixtures to all who enter, especially for prayer.
Additionally, design elements include purposeful use of durable materials to ensure longevity, as well as concern for the environment, by being energy efficient, low maintenance, and built for high-traffic usage while encouraging a sense of community.
The original undeveloped site was densely wooded with many species of hardwood trees, such as hickory, oak, holly, and elm, to name a few, as well as softwood trees like gum, pine, tallow, and others. There was also a rich variety of shrubs and undergrowth plants. The goal was to save and maintain as much of the wooded areas as possible.
Inspired by the idea to “build amongst the forest,” the landscape plan consists of maintaining large areas of native green spaces where the existing trees, shrubs, and undergrowth are protected and replenished from areas that were cleared. This was all done in order to maintain the natural environment.
Surrounding the building are large areas of protected and replenished forest that screen parking areas and provide a landscaped tunnel approach towards the two courtyards. Trees and plants were added to provide a start-up landscaped look to areas that were disturbed during construction while the reforestation takes place. New plantings will shape the edge of the forest along with the building that will minimize maintenance and biowaste. The newly planted greenery, landscape tunnel, and canopy screen will take five to ten years to grow and fill in.
The front courtyard and the surrounding area has hard and soft-surface spaces and a water fountain. It was designed as a gathering space, inviting social interaction, and providing an environment for celebrations. This space and nearby covered space in front of the main entrance are a feature in this region referred to as the Mission Style, originally brought from Spain, which was inspired from buildings used by Muslims there and in North Africa.
The main lobby
The main lobby is the hub for community interactions. It provides access to the different wings of the building, the prayer hall and social area, and educational areas, including the Early Childhood Development Center and Library.
The marble and light lenses in the niches, which are handmade, were both sourced from Turkey. Several of the tile areas are sourced locally, and some of the hallway tiles are from Italy.
Decorative elements
Diverse samples selected from various backgrounds and expressions throughout the Islamic world were reinterpreted to provide continuity and to inspire modern creative forms for future generations. For example, the decorative geometric patterns were inspired by a common square-based pattern that has been used historically in Muslim architecture. This element is used throughout the building and is also its motif.
Additionally, the theme of five resonates throughout the building, representing the Panjtan Pak, the five key members of the Prophet Muhammad’s (pbuh) family through Hazrat Ali, i.e. Prophet Muhammad, Hazrat Ali, Fatima, Hasan, and Imam Husayn. An example of this is the five light poles near the parking lot, and five windows in the sitting areas in the main lobby of the prayer hall building.
The design of the building also takes into consideration several aspects of historic Islamic architecture and uses modern processes and materials to create similar effects:
In historic architecture metal-etched and perforated vessels and covers were utilized for holding light sources, such as candles and oil lamps. Here, modern processes were used to cut metal rendered in white for central perforated decorative light covers
Similarly, historically, wood panels with carved patterns for decoration were used. Today, similar wood panels are used but with modern processes to cut patterns into the panels
Structural sunscreens used in historical architecture are visible here through the sunscreen shading for the aluminum and glass curtain wall
Carved plaster walls and ceiling patterns are represented in the niches and decorative cut ceiling tile in the Prayer Hall
Decorative screens are represented in the ceiling screens, HVAC grilles, and skylights
Plaster and masonry walls with light niches have been converted into wood niches and wood-paneled walls were created to illuminate seating areas
Additionally, there are a number of environmentally-conscious features within the building:
To reduce heat and energy use, the construction includes:
Additional insulation
A white colored roof and building
Large canopy overhangs
Curtain walls, windows and skylights with insulated glass and thermal-break aluminum frames
Decorative metal screens to shade the curtain wall
The facility uses natural lighting for a majority of daytime use, however, when needed, the building utilizes energy-efficient technology including an energy efficient HVAC system and LED lighting
Construction of the building includes locally-sourced materials, along with recyclable content to minimize landfills and the building’s carbon footprint
The Prayer Hall
Specific effort was made to remove any bright spots and have light fade as it gets closer to the spatial area where an individual prays. The prayer hall carpet is inspired by rainbow colors, furthering the theme of light in its prismatic form.
There are carved plaster walls, ceiling patterns, and complex geometric shapes and patterns that are common in Islamic architecture. They also convey a feeling of spaciousness, calmness, openness, and tranquility.
Social Hall
There is an intricate design on the ceiling. The rotated square inside itself is common in the Pamirs (Tajikistan). The rotated square on top of itself is common in the Northern Subcontinent, Persia, Turkey, North Africa, and Southeast Asia. The combination of these patterns was inspired from Syria and the Middle East. The screen above the skylight is influenced from Mughal architecture and the light fixture is inspired by lighting influences from the Swahili coast.
A water feature in the Contemplation Courtyard
Contemplation Courtyard
This area offers spaces creating a serene environment surrounded by lush greenery and a water element. Additional environmentally-friendly features of the site include:
- Saving part of the forest and reforestation by planting about 4,500 trees and plants for carbon capture. This is more than what was removed from the site in order to build the structure.
- Collecting rain on some parts of concrete pavement and directing it to replenish underground water flow to support existing forest, landscaping, and reforestation
- Collecting rainwater from the main building roof into two 5,000 gallon cisterns for irrigating landscaped areas
- Capability to store an additional 20,000 gallons of rain from the side building and drop off canopy roof for additional irrigating capacity
- Using tree canopy to shade the building from the sun
- Landscaping design that uses less potable water and does not need to be cut and trimmed regularly
photos at:
https://the.ismaili/usa/spring-jamatkhana-texas
39-storey tower with 100% social housing approved for downtown Vancouver
Last week during a public hearing, Vancouver City Council approved one of its largest standalone social housing projects to date — a 411-ft-tall, 39-storey tower with 193 units https://dailyhive.com/vancouver/508-dra ... ity-centre.
City council approved the project unanimously, with independent councillor Colleen Hardwick abstaining from the decision.
The project is spearheaded by MCYH Multigenerational Housing Society in partnership with Larco, and DA Architects and Planners is the design firm.
Since the rezoning application was submitted in Fall 2020, the total number of social housing units has been slightly reduced from 198 to 193, but this was done to achieve larger and more functional units within a challenging triangular-shaped floor plate, similar to the Living Shangri-La tower.
The lower floors of the tower are rectangular in shaped, but the upper floors starting from the 10th floor are roughly half the size of the base floors to avoid intruding into view cones B1 and C1 protecting the view of The Lions’ mountains from the South False Creek seawall at Charleson Park and the Laurel Street Landbridge Park near West 7th Avenue.
The tower’s height also maximizes on its allowable height, restricted by View Cone 3 emanating from Queen Elizabeth Park.
The view cones were a point of contention for one public speaker during the public hearing, who criticized the municipal planners and pleaded to city council to consider view cone relaxations for social housing projects in the future.
Upper floor plates that followed the larger size of the floor plates in the base of the building would conceivably generate more social housing units, improve the livability of the units through more efficient unit layouts, and improve the financial outlook of the project. As a result of the limitations, there are generally just five units per floor.
More images and details at:
https://dailyhive.com/vancouver/508-dra ... al-housing
Last week during a public hearing, Vancouver City Council approved one of its largest standalone social housing projects to date — a 411-ft-tall, 39-storey tower with 193 units https://dailyhive.com/vancouver/508-dra ... ity-centre.
City council approved the project unanimously, with independent councillor Colleen Hardwick abstaining from the decision.
The project is spearheaded by MCYH Multigenerational Housing Society in partnership with Larco, and DA Architects and Planners is the design firm.
Since the rezoning application was submitted in Fall 2020, the total number of social housing units has been slightly reduced from 198 to 193, but this was done to achieve larger and more functional units within a challenging triangular-shaped floor plate, similar to the Living Shangri-La tower.
The lower floors of the tower are rectangular in shaped, but the upper floors starting from the 10th floor are roughly half the size of the base floors to avoid intruding into view cones B1 and C1 protecting the view of The Lions’ mountains from the South False Creek seawall at Charleson Park and the Laurel Street Landbridge Park near West 7th Avenue.
The tower’s height also maximizes on its allowable height, restricted by View Cone 3 emanating from Queen Elizabeth Park.
The view cones were a point of contention for one public speaker during the public hearing, who criticized the municipal planners and pleaded to city council to consider view cone relaxations for social housing projects in the future.
Upper floor plates that followed the larger size of the floor plates in the base of the building would conceivably generate more social housing units, improve the livability of the units through more efficient unit layouts, and improve the financial outlook of the project. As a result of the limitations, there are generally just five units per floor.
More images and details at:
https://dailyhive.com/vancouver/508-dra ... al-housing
FRI Aug 13 • 5:30pm PT | 8:30pm ET • Live Stream
Summer Reflections: Of Order, Of Peace, Of Prayer
This evening on Summer Reflections, we take a journey into the Ismaili Centre, Vancouver, where we will explore the space through the lens of the architect Bruno Freschi.
Through a virtual tour, and in conversation with CBC's Zahra Premji, Mr. Freschi will share his personal insights on how he brought to life Mawlana Hazar Imam's vision for the Centre, and what truly inspired him when he was designing this magnificent space. From the smallest details to the grandest idea, join us for a glimpse into the creative process that led to the design of the Ismaili Centre, Vancouver.
Join us at iiCanada.live.
Daily Diamond
"The new building will stand in strongly landscaped surroundings. It will face a courtyard with foundations and a garden. Its scale, its proportions and the use of water will serve to create a serene and contemplative environment. This will be a place of congregation, of order, of peace, of prayer, of hope, of humility, and of brotherhood. From it should come forth those thoughts, those sentiments, those attitudes, which bind men together and which unite. It has been conceived and will exist in a mood of friendship, courtesy, and harmony."
Mawlana Hazar Imam, Burnaby, July 1982
Summer Reflections: Of Order, Of Peace, Of Prayer
This evening on Summer Reflections, we take a journey into the Ismaili Centre, Vancouver, where we will explore the space through the lens of the architect Bruno Freschi.
Through a virtual tour, and in conversation with CBC's Zahra Premji, Mr. Freschi will share his personal insights on how he brought to life Mawlana Hazar Imam's vision for the Centre, and what truly inspired him when he was designing this magnificent space. From the smallest details to the grandest idea, join us for a glimpse into the creative process that led to the design of the Ismaili Centre, Vancouver.
Join us at iiCanada.live.
Daily Diamond
"The new building will stand in strongly landscaped surroundings. It will face a courtyard with foundations and a garden. Its scale, its proportions and the use of water will serve to create a serene and contemplative environment. This will be a place of congregation, of order, of peace, of prayer, of hope, of humility, and of brotherhood. From it should come forth those thoughts, those sentiments, those attitudes, which bind men together and which unite. It has been conceived and will exist in a mood of friendship, courtesy, and harmony."
Mawlana Hazar Imam, Burnaby, July 1982
Ground Breaking of Four Jamatkhanas in Gilgit-Baltistan and Chitral
The ongoing development of new Jamatkhanas in the northern areas of Pakistan has constituted the ground breaking of four new Jamatkhanas in Gilgit-Baltistan and Upper Chitral. The new spaces allocated are seismic-resistant and will serve as a multipurpose space for the community.
Built on high altitudes, the Jamatkhanas will be constructed in collaboration with local communities who are assisting in the transportation of local material, stones and other necessary items used in construction. To address the harsh winter and other challenges posed by the natural environment, the Jamatkhanas will be fully insulated with heaters.
AlKarim Jamatkhana in the Ishkoman Puniyal region will be the largest of the four. It will meet the needs of the Jamat in many ways. Besides the prayer hall and two educational halls, the Jamatkhana will also have a multipurpose hall which will be used for developing the capacity of the local community.
Dado Khan, President, Ismaili Council for Ishkoman Puniyal, explained that “There are many unique features in the newly constructed Jamatkhanas. Particularly in the AlKarim Jamatkhana, benches are being constructed that will help with social inclusion, a walking track for healthy activities as well as a ramp for senior citizens and the physically-disabled members of the Jamat. Similarly, in the playgroup rooms, a multipurpose area is being developed that will be conducive in promoting learning activities amongst ECD groups as well as developing leadership skills of the Jamat.” -
The second Jamatkhana in Himachal Village, Ishkoman Puniyal region will have a prayer hall and two rooms for community engagements. The other two Jamatkhanas, one located in Khuz Darmiyan of Upper Chitral and the other in Gareth of Hunza, will have a prayer hall and two rooms for Jamati engagements.
“The construction of a new state-of-the-art Jamatkhana at Gareth, with the allied facilities of REC, offices and an open prayer hall, right in the heart of Central Hunza, will definitely be an addition to the quality construction of Imamati structures. It is hoped that the Jamat will materially and spiritually benefit from the environment created by the new Jamatkhana at Gareth.”
Experts at the Aga Khan Agency for Habitat (AKAH) conducted Hazard Vulnerability Risk Assessments at all sites in order to ensure safe zones for Jamatkhana construction. The Jamatkhana structures have used flexible, Building and Construction Improvement Programme (BACIP) galvanised wire which adjusts to the contours of uneven stone masonry, thus providing seismic resistance.
Imtiaz Alam, President, Ismaili Council for Upper Chitral highlighted that “The new Jamatkhana in Khuz Darmiyan is the first of its kind and an example for the community and other Jamatkhanas to be constructed. The material that will be used in the construction is unique and reflects the local culture.”
The new Jamatkhanas will not only create a space for the Jamat to gather for prayer, learning and social functions, they will also act as shelters in the event of a natural disaster. Through sharing of best practices, these spaces will also encourage the Jamat and neighbouring communities to adopt similar construction practices in their own buildings.
Photos at:
https://the.ismaili/pakistan/our-commun ... nd-chitral
The ongoing development of new Jamatkhanas in the northern areas of Pakistan has constituted the ground breaking of four new Jamatkhanas in Gilgit-Baltistan and Upper Chitral. The new spaces allocated are seismic-resistant and will serve as a multipurpose space for the community.
Built on high altitudes, the Jamatkhanas will be constructed in collaboration with local communities who are assisting in the transportation of local material, stones and other necessary items used in construction. To address the harsh winter and other challenges posed by the natural environment, the Jamatkhanas will be fully insulated with heaters.
AlKarim Jamatkhana in the Ishkoman Puniyal region will be the largest of the four. It will meet the needs of the Jamat in many ways. Besides the prayer hall and two educational halls, the Jamatkhana will also have a multipurpose hall which will be used for developing the capacity of the local community.
Dado Khan, President, Ismaili Council for Ishkoman Puniyal, explained that “There are many unique features in the newly constructed Jamatkhanas. Particularly in the AlKarim Jamatkhana, benches are being constructed that will help with social inclusion, a walking track for healthy activities as well as a ramp for senior citizens and the physically-disabled members of the Jamat. Similarly, in the playgroup rooms, a multipurpose area is being developed that will be conducive in promoting learning activities amongst ECD groups as well as developing leadership skills of the Jamat.” -
The second Jamatkhana in Himachal Village, Ishkoman Puniyal region will have a prayer hall and two rooms for community engagements. The other two Jamatkhanas, one located in Khuz Darmiyan of Upper Chitral and the other in Gareth of Hunza, will have a prayer hall and two rooms for Jamati engagements.
“The construction of a new state-of-the-art Jamatkhana at Gareth, with the allied facilities of REC, offices and an open prayer hall, right in the heart of Central Hunza, will definitely be an addition to the quality construction of Imamati structures. It is hoped that the Jamat will materially and spiritually benefit from the environment created by the new Jamatkhana at Gareth.”
Experts at the Aga Khan Agency for Habitat (AKAH) conducted Hazard Vulnerability Risk Assessments at all sites in order to ensure safe zones for Jamatkhana construction. The Jamatkhana structures have used flexible, Building and Construction Improvement Programme (BACIP) galvanised wire which adjusts to the contours of uneven stone masonry, thus providing seismic resistance.
Imtiaz Alam, President, Ismaili Council for Upper Chitral highlighted that “The new Jamatkhana in Khuz Darmiyan is the first of its kind and an example for the community and other Jamatkhanas to be constructed. The material that will be used in the construction is unique and reflects the local culture.”
The new Jamatkhanas will not only create a space for the Jamat to gather for prayer, learning and social functions, they will also act as shelters in the event of a natural disaster. Through sharing of best practices, these spaces will also encourage the Jamat and neighbouring communities to adopt similar construction practices in their own buildings.
Photos at:
https://the.ismaili/pakistan/our-commun ... nd-chitral
Redevelopment of Don Mills Jamatkhane: IMARA National Feroz Ashraf has submitted to the City of Toronto Site Plan Application to permit the redevelopment of Don Mills Jamatkhane: 4 storey multipurpose facility, consisting of a Ismaili Community Centre, Jamatkhana (place of worship) with offices, meetings rooms, including 2 levels of proposed underground parking. See attached PDF Architectural Plans.
For further updates please visit
https://urbantoronto.ca/forum/threads/t ... 94a.32372/
Nairobi’s iconic Town Jamatkhana celebrates 100 years
On the historic evening of 14 January 1922, as daylight turned to dusk, prayers were recited at the Nairobi Town Jamatkhana for the very first time.
Large crowds gathered outside the vast stone structure — the tallest building in Nairobi at the time — with its wood-framed windows and soaring columns, to witness the moment its large doors first swung open to the Jamat.
Situated at the junction of Moi Avenue and River Road, the building’s lofty clock-tower, visible from many streets away, became a new landmark for residents and tradespeople in the growing township, and symbolised the permanent settlement of the Jamat in Kenya.
A full century has now passed since that momentous day. Over this time, the building has contributed to the lasting legacy established by the Ismaili community and its institutions in Kenya’s capital and beyond.
An edifice of history
For Ismailis who grew up in Nairobi, the famous building evokes fond memories. Some still live in the city, while others have moved on to other parts of the world. For all of them, Town Jamatkhana was the starting point as they began their lives in Kenya.
“For any Ismaili who arrived with their bags at Nairobi railway station, their first port of call was Town Jamatkhana,” said Mehboob Habib, who grew up in Nairobi and is now based in Toronto, Canada.
“Even if you didn’t know anyone in Nairobi, it was a place where you could go and know that you would receive some sort of assistance. Someone would take care of you.”
Local residents dubbed the building “Khoja Mosque,” referring to the Ismailis of Indian origin who settled in Kenya in the early 20th century. It still goes by this name in tourist maps and city guidebooks, and was listed in 2001 as one of the country’s heritage monuments.
The Jamatkhana also spurred the growth of businesses in its immediate vicinity. Shops, restaurants, and cafés sprung up on the adjacent road, named ‘Bazaar Street’ at the time for its marketplace atmosphere. It was later renamed Biashara Street, after the Swahili word for commerce or trade.
It became a sparkling feature of the city in more ways than one, especially when lit up on commemorative days, becoming a majestic ‘palace in the sky.’
“On every special occasion; a jubilee, a festival, independence celebrations, or when the Imam visited; the Jamatkhana would be decorated in spectacular lights, and the Aga Khan Band would play,” Mehboob continued.
“People would travel from far and wide — Ismailis and others — just to see the splendour of the lights and hear the band. There was nothing like it.”
For those who were there to witness these moments, and others who lived these through their stories, the Town Jamatkhana has an extra special place in their hearts, for it was here in 1944, that Mawlana Hazar Imam recited the namaz during Eid ul-Fitr ceremonies, at the age of eight.
A multi-function space
It was a remarkable feat of engineering for its time, taking only two years from laying the foundation stone to completing construction. Today, the three-storey Victorian-style building, designed by Virji Nanji Khambhaita, retains much of its original detail.
“The foyer of the building features magnificent arches and moulded ceilings, while an atrium in its centre floods the space with natural light,” described Dr Azim Lakhani, AKDN Diplomatic Representative to Kenya.
“Balustrades are finished in beautifully handcrafted timber. Panelled timber doors sit in arched timber frames and many floors are finished in patterned terrazzo.”
“In time, the landmark building supported the religious and social aspects of the Ismaili Community’s lives,” Dr Lakhani added, “comprising prayer halls, as well as spaces for social events, learning, and administrative offices.”
Soundproof windows on the upper floors absorb the buzz and bustle of the city below, and allow for a serene environment for prayer and meditation.
“The Jamatkhana had a large library stocked with secular and religious books for the Jamat to read there and borrow - a rarity at the time,” said D’jemilla Daya, who was raised in Nairobi and now lives in the UK.
“Many people used to go there in the morning before work to read the newspapers, and children would gather there after prayers to browse the comics.”
As with Jamatkhanas in other parts of the world, this one has evolved in form and function over time, reflecting the changing local context and needs of the community.
In recent years, the building’s spaces have been used for public exhibitions and events, including Rays of Light; Prince Hussain’s Fragile Beauty exhibition; Ismailis in Kenya: a Photographic Journey; and a workshop on the environment chaired by Prince Rahim.
Members of the Jamat also mark important rites of passage here, such as birth, marriage, and death. All events and programmes are organised by volunteers who wish to serve the community and wider society.
“I was fortunate to be married at Town Jamatkhana in 1985, and now I have the opportunity to officiate weddings here,” said Moez Manji, who currently serves as Mukhi Saheb.
“As the present office bearers, we strive to continue a long tradition of service, embodied by the many Mukhi Kamadias and volunteers who have come before us.”
A century of memories
Throughout 2022, the Jamat will celebrate the Centenary year of Nairobi’s Town Jamatkhana, and its historical significance for the Jamat and the country as a whole.
Over the years, Ismailis who attended as children have gone on to make important contributions to business, academia, and civil society in Kenya and around the world, as have their children and grandchildren in turn.
“I’ve heard so many stories centred around Town Jamatkhana, and there must be many more I haven’t heard,” said Nabila Walji, from Edmonton, Canada.
Nabila’s great grandfather opened and managed the popular Ismailia Hotel restaurant across the street, witnessing the comings and goings of people and the steady development of the local area over time.
“When I would visit, I felt a sense of continuity with generations of the past. The legacy of our ancestors in the city is evident in this much-loved building.”
With the rise of ever taller structures and busy streets in the heart of Nairobi, the Jamatkhana’s clock tower continues to represent stability through changing times. Today the building remains a place of peace and solace, offering precious memories for all who walk through its timber doors.
“For a century now, our treasured Town Jamatkhana has symbolised the Ismaili community’s permanent presence in Kenya, along with our contributions to the country’s progress - through the work of our institutions, volunteers, and outreach partners,” said Shamira Dostmohamed, President of the Ismaili Council for Kenya.
“We look forward to working together on plans for the next 100 years.”
Photos at:
https://the.ismaili/global/news/communi ... -100-years
On the historic evening of 14 January 1922, as daylight turned to dusk, prayers were recited at the Nairobi Town Jamatkhana for the very first time.
Large crowds gathered outside the vast stone structure — the tallest building in Nairobi at the time — with its wood-framed windows and soaring columns, to witness the moment its large doors first swung open to the Jamat.
Situated at the junction of Moi Avenue and River Road, the building’s lofty clock-tower, visible from many streets away, became a new landmark for residents and tradespeople in the growing township, and symbolised the permanent settlement of the Jamat in Kenya.
A full century has now passed since that momentous day. Over this time, the building has contributed to the lasting legacy established by the Ismaili community and its institutions in Kenya’s capital and beyond.
An edifice of history
For Ismailis who grew up in Nairobi, the famous building evokes fond memories. Some still live in the city, while others have moved on to other parts of the world. For all of them, Town Jamatkhana was the starting point as they began their lives in Kenya.
“For any Ismaili who arrived with their bags at Nairobi railway station, their first port of call was Town Jamatkhana,” said Mehboob Habib, who grew up in Nairobi and is now based in Toronto, Canada.
“Even if you didn’t know anyone in Nairobi, it was a place where you could go and know that you would receive some sort of assistance. Someone would take care of you.”
Local residents dubbed the building “Khoja Mosque,” referring to the Ismailis of Indian origin who settled in Kenya in the early 20th century. It still goes by this name in tourist maps and city guidebooks, and was listed in 2001 as one of the country’s heritage monuments.
The Jamatkhana also spurred the growth of businesses in its immediate vicinity. Shops, restaurants, and cafés sprung up on the adjacent road, named ‘Bazaar Street’ at the time for its marketplace atmosphere. It was later renamed Biashara Street, after the Swahili word for commerce or trade.
It became a sparkling feature of the city in more ways than one, especially when lit up on commemorative days, becoming a majestic ‘palace in the sky.’
“On every special occasion; a jubilee, a festival, independence celebrations, or when the Imam visited; the Jamatkhana would be decorated in spectacular lights, and the Aga Khan Band would play,” Mehboob continued.
“People would travel from far and wide — Ismailis and others — just to see the splendour of the lights and hear the band. There was nothing like it.”
For those who were there to witness these moments, and others who lived these through their stories, the Town Jamatkhana has an extra special place in their hearts, for it was here in 1944, that Mawlana Hazar Imam recited the namaz during Eid ul-Fitr ceremonies, at the age of eight.
A multi-function space
It was a remarkable feat of engineering for its time, taking only two years from laying the foundation stone to completing construction. Today, the three-storey Victorian-style building, designed by Virji Nanji Khambhaita, retains much of its original detail.
“The foyer of the building features magnificent arches and moulded ceilings, while an atrium in its centre floods the space with natural light,” described Dr Azim Lakhani, AKDN Diplomatic Representative to Kenya.
“Balustrades are finished in beautifully handcrafted timber. Panelled timber doors sit in arched timber frames and many floors are finished in patterned terrazzo.”
“In time, the landmark building supported the religious and social aspects of the Ismaili Community’s lives,” Dr Lakhani added, “comprising prayer halls, as well as spaces for social events, learning, and administrative offices.”
Soundproof windows on the upper floors absorb the buzz and bustle of the city below, and allow for a serene environment for prayer and meditation.
“The Jamatkhana had a large library stocked with secular and religious books for the Jamat to read there and borrow - a rarity at the time,” said D’jemilla Daya, who was raised in Nairobi and now lives in the UK.
“Many people used to go there in the morning before work to read the newspapers, and children would gather there after prayers to browse the comics.”
As with Jamatkhanas in other parts of the world, this one has evolved in form and function over time, reflecting the changing local context and needs of the community.
In recent years, the building’s spaces have been used for public exhibitions and events, including Rays of Light; Prince Hussain’s Fragile Beauty exhibition; Ismailis in Kenya: a Photographic Journey; and a workshop on the environment chaired by Prince Rahim.
Members of the Jamat also mark important rites of passage here, such as birth, marriage, and death. All events and programmes are organised by volunteers who wish to serve the community and wider society.
“I was fortunate to be married at Town Jamatkhana in 1985, and now I have the opportunity to officiate weddings here,” said Moez Manji, who currently serves as Mukhi Saheb.
“As the present office bearers, we strive to continue a long tradition of service, embodied by the many Mukhi Kamadias and volunteers who have come before us.”
A century of memories
Throughout 2022, the Jamat will celebrate the Centenary year of Nairobi’s Town Jamatkhana, and its historical significance for the Jamat and the country as a whole.
Over the years, Ismailis who attended as children have gone on to make important contributions to business, academia, and civil society in Kenya and around the world, as have their children and grandchildren in turn.
“I’ve heard so many stories centred around Town Jamatkhana, and there must be many more I haven’t heard,” said Nabila Walji, from Edmonton, Canada.
Nabila’s great grandfather opened and managed the popular Ismailia Hotel restaurant across the street, witnessing the comings and goings of people and the steady development of the local area over time.
“When I would visit, I felt a sense of continuity with generations of the past. The legacy of our ancestors in the city is evident in this much-loved building.”
With the rise of ever taller structures and busy streets in the heart of Nairobi, the Jamatkhana’s clock tower continues to represent stability through changing times. Today the building remains a place of peace and solace, offering precious memories for all who walk through its timber doors.
“For a century now, our treasured Town Jamatkhana has symbolised the Ismaili community’s permanent presence in Kenya, along with our contributions to the country’s progress - through the work of our institutions, volunteers, and outreach partners,” said Shamira Dostmohamed, President of the Ismaili Council for Kenya.
“We look forward to working together on plans for the next 100 years.”
Photos at:
https://the.ismaili/global/news/communi ... -100-years
Twenty-fifth anniversary of the Calgary Ismaili Jamatkhana and Centre, Canada
BY NIMIRA DEWJI POSTED ON JANUARY 14, 2022
The Calgary Ismaili Jamatkhana and Centre was officially opened on 15 January 1997, commemorating its twenty-fifth anniversary.
Image: FNDA
Walk Calgary Communities: Calgary Ismaili Jamatkhana and Centre
Image: Flickr
A section of the prayer hall, Ismaili Jamatkhana and Centre Calgary. Image: FNDA
Prayer hall, Ismaili Jamatkhana and Centre, Calgary. Image: Smiley Ismaili
The groundbreaking ceremony of this first purpose built Jamatkhana in Calgary, designed by Farouk Noormohamed, was performed by then Premier of Alberta Ralph Klein and then Mayor Al Duerr, presided by then President of the Council for the Prairies Salim Sumar.
Ralph Klein (left) and Al Duerr perform groundbreaking of Ismaili Jamatkhana and Centre, Calgary as Salim Sumar (far right) and other dignitaries applaud. Image: Smiley Ismaili.
From the Arabic word jama‘a (gathering) and the Persian word khana (house, place), a jamatkhana is a place of gathering for worship as well as social and educational activities for the Nizari and Mustalian Ismailis. The Chisti Sufis, among other communities, also gather in jamatkhanas.
During the time of the Prophet, the community congregated in the masjid, a place of prostration (from the Arabic root sa-ja-da, meaning ‘to prostrate’). In the early Islamic era, the word masjid meant a place of prayer which could be any clean spot on earth. The first masjid, built in Medina in 622 CE, was primarily a designated space for the offering of canonical ritual prayers by Muslim congregations. Besides its religious function, masjid is also used as the centre of community life which can serve social, political and educational roles (IIS).
Over time, as Islam expanded and diverse interpretations arose, a variety of spaces of worship and gathering developed, with architectural styles reflecting the respective local cultures and materials.
Khaniqa/Khaniqah – from Persian, lit. ‘residence,’ the khaniqa is a term for a Sufi meeting house which serves as a residential teaching centre for Sufi disciples. A famous khaniqa was established by Muhammad ibn Karram (d. 839 CE) the founder of the Karramiyya tariqah. Khaniqahha are usually designed to house Sufis, provide places for communal worship, and feed the residents, guests and travellers (IIS).
Ribat – from the Arabic root ra-ba-ta meaning ‘to attach’ or ‘to link’; and for in certain Sufi traditions it means strengthening the heart. Ribat as a building could describe a small fort, a fortified place, or an urban establishment for mystics who gathered there to study, pray, and write. The earliest foundations of this kind of building date back to the first half-century of the ‘Abbasid period (750-1258 CE) (IIS).
Ribat Monastir, Sousse, Tunisia. Image: Joukowsky Institute for Archaeology and the Ancient World, Brown University
Zawiya – from the Arabic meaning ‘a corner,’ it is a Sufi place of worship referring to the corner of a mosque where a worshiper would isolate to perform dhikr, or may refer to a mausoleum of a saint or the founder of a specific Sufi tariqah. The names of these centres have varied according to location: zawiya and ribat were used mostly in the Maghrib (present-day Morocco, Algeria, and Tunisia); khanaqah in Egypt, Syria, and Iran; khanagah from Iran to India (the term dargah is also used); and tekke in Turkish-speaking areas.
At the foundation ceremony of the Ismaili Centre, Dubai on 13 December 2003, His Highness Aga Khan IV reflected upon the co-existence of the diverse spaces of worship:
“For many centuries, a prominent feature of the Muslim religious landscape has been the variety of spaces of gathering co-existing harmoniously with the masjid, which in itself has accommodated a range of diverse institutional spaces for educational, social and reflective purposes. Historically serving communities of different interpretations and spiritual affiliations, these spaces have retained their cultural nomenclatures and characteristics, from ribat and zawiyya to khanaqa and jamatkhana.
The congregational space incorporated within the Ismaili Centre belongs to the historic category of jamatkhana, an institutional category that also serves a number of sister Sunni and Shia communities, in their respective contexts, in many parts of the world. Here, it will be space reserved for traditions and practices specific to the Shia Ismaili Tariqah of Islam.”
Speech
Sources:
Karim Jiwani, Muslim Spaces of Piety and Worship, The Institute of Ismaili Studies
Oleg Grabar, “The Mosque,” Islam: Art and Architecture Edited by Markus Hattstein and Peter Delius. Cologne, Konenmann, 2000
~*~*~
Contributed to Ismailimail by Nimira Dewji. Nimira is an invited writer although she has contributed several articles in the past (view previous articles). She also has her own blog – Nimirasblog – where she writes short articles on Ismaili history and Muslim civilisations. When not researching and writing, Nimira volunteers at a shelter for those experiencing homelessness, and at a women’s shelter. She can be reached at [email protected].
https://ismailimail.blog/2022/01/14/twe ... re-canada/
BY NIMIRA DEWJI POSTED ON JANUARY 14, 2022
The Calgary Ismaili Jamatkhana and Centre was officially opened on 15 January 1997, commemorating its twenty-fifth anniversary.
Image: FNDA
Walk Calgary Communities: Calgary Ismaili Jamatkhana and Centre
Image: Flickr
A section of the prayer hall, Ismaili Jamatkhana and Centre Calgary. Image: FNDA
Prayer hall, Ismaili Jamatkhana and Centre, Calgary. Image: Smiley Ismaili
The groundbreaking ceremony of this first purpose built Jamatkhana in Calgary, designed by Farouk Noormohamed, was performed by then Premier of Alberta Ralph Klein and then Mayor Al Duerr, presided by then President of the Council for the Prairies Salim Sumar.
Ralph Klein (left) and Al Duerr perform groundbreaking of Ismaili Jamatkhana and Centre, Calgary as Salim Sumar (far right) and other dignitaries applaud. Image: Smiley Ismaili.
From the Arabic word jama‘a (gathering) and the Persian word khana (house, place), a jamatkhana is a place of gathering for worship as well as social and educational activities for the Nizari and Mustalian Ismailis. The Chisti Sufis, among other communities, also gather in jamatkhanas.
During the time of the Prophet, the community congregated in the masjid, a place of prostration (from the Arabic root sa-ja-da, meaning ‘to prostrate’). In the early Islamic era, the word masjid meant a place of prayer which could be any clean spot on earth. The first masjid, built in Medina in 622 CE, was primarily a designated space for the offering of canonical ritual prayers by Muslim congregations. Besides its religious function, masjid is also used as the centre of community life which can serve social, political and educational roles (IIS).
Over time, as Islam expanded and diverse interpretations arose, a variety of spaces of worship and gathering developed, with architectural styles reflecting the respective local cultures and materials.
Khaniqa/Khaniqah – from Persian, lit. ‘residence,’ the khaniqa is a term for a Sufi meeting house which serves as a residential teaching centre for Sufi disciples. A famous khaniqa was established by Muhammad ibn Karram (d. 839 CE) the founder of the Karramiyya tariqah. Khaniqahha are usually designed to house Sufis, provide places for communal worship, and feed the residents, guests and travellers (IIS).
Ribat – from the Arabic root ra-ba-ta meaning ‘to attach’ or ‘to link’; and for in certain Sufi traditions it means strengthening the heart. Ribat as a building could describe a small fort, a fortified place, or an urban establishment for mystics who gathered there to study, pray, and write. The earliest foundations of this kind of building date back to the first half-century of the ‘Abbasid period (750-1258 CE) (IIS).
Ribat Monastir, Sousse, Tunisia. Image: Joukowsky Institute for Archaeology and the Ancient World, Brown University
Zawiya – from the Arabic meaning ‘a corner,’ it is a Sufi place of worship referring to the corner of a mosque where a worshiper would isolate to perform dhikr, or may refer to a mausoleum of a saint or the founder of a specific Sufi tariqah. The names of these centres have varied according to location: zawiya and ribat were used mostly in the Maghrib (present-day Morocco, Algeria, and Tunisia); khanaqah in Egypt, Syria, and Iran; khanagah from Iran to India (the term dargah is also used); and tekke in Turkish-speaking areas.
At the foundation ceremony of the Ismaili Centre, Dubai on 13 December 2003, His Highness Aga Khan IV reflected upon the co-existence of the diverse spaces of worship:
“For many centuries, a prominent feature of the Muslim religious landscape has been the variety of spaces of gathering co-existing harmoniously with the masjid, which in itself has accommodated a range of diverse institutional spaces for educational, social and reflective purposes. Historically serving communities of different interpretations and spiritual affiliations, these spaces have retained their cultural nomenclatures and characteristics, from ribat and zawiyya to khanaqa and jamatkhana.
The congregational space incorporated within the Ismaili Centre belongs to the historic category of jamatkhana, an institutional category that also serves a number of sister Sunni and Shia communities, in their respective contexts, in many parts of the world. Here, it will be space reserved for traditions and practices specific to the Shia Ismaili Tariqah of Islam.”
Speech
Sources:
Karim Jiwani, Muslim Spaces of Piety and Worship, The Institute of Ismaili Studies
Oleg Grabar, “The Mosque,” Islam: Art and Architecture Edited by Markus Hattstein and Peter Delius. Cologne, Konenmann, 2000
~*~*~
Contributed to Ismailimail by Nimira Dewji. Nimira is an invited writer although she has contributed several articles in the past (view previous articles). She also has her own blog – Nimirasblog – where she writes short articles on Ismaili history and Muslim civilisations. When not researching and writing, Nimira volunteers at a shelter for those experiencing homelessness, and at a women’s shelter. She can be reached at [email protected].
https://ismailimail.blog/2022/01/14/twe ... re-canada/
Celebrating over a century of Ismaili community in Kenya
Friday, January 14, 2022
Khoja Mosque
Town Jamatkhana (Khoja Mosque) on Moi Avenue, Nairobi. The iconic religious and cultural centre marks its 100th anniversary on January 14, 2022.
File | Nation Media Group
By Azim Lakhani & Shamira Dostmohamed
What you need to know:
- The Ismailis, mainly migrants from the State of Gujarat in India, arrived to settle in Nairobi around 1900.
- Town Jamatkhana was gazetted as a historic monument under the National Museums of Kenya in 2001.
The majestic iconic Town Jamatkhana (religious and cultural centre), popularly known as Khoja Mosque, a landmark on Moi Avenue in Nairobi’s Central Business District, first opened its doors on January 14, 1922.
Its 100-year anniversary provides an opportunity to reflect on how such a monument symbolises the permanence of the Ismaili Muslim Community in Kenya, as well as catalyses the development of a neighbourhood, a city, indeed a nation.
Construction of the three-storeyed Victorian-style building commenced in 1920. The foyer features magnificent arches and moulded ceilings; an atrium floods the space with natural light; balustrades are finished in handcrafted timber; panelled timber doors sit in arched frames; many floors are finished in patterned terrazzo; and windows, some with stained glass patterns, are supported by timber frames.
Over time, the building, comprising prayer halls as well as spaces for social events and learning, has supported religious and social activities of the Ismailis.
The Ismailis, mainly migrants from the State of Gujarat in India, had arrived to settle in Nairobi around 1900. About the same time, following completion of the construction of the Kenya-Uganda Railway, Indian tradespeople from Kenya’s Coast made their way inland and settled in Nairobi. Town Jamatkhana became the focal point of new businesses and is credited with stimulating the growth of Bazaar Street, now Biashara (Kiswahili for trade/commerce) Street.
History of Ismailis in Nairobi
Town Jamatkhana became an anchor and had a significant impact on the history and settlement of Ismailis in Nairobi, in both colonial and post-colonial times. As the community grew, the lack of access to education, health and financial services for multi-ethnic populations spurred the establishment of Aga Khan schools and hospitals, as well as Diamond Trust Bank and the Jubilee Insurance Company, to serve these segments of society.
These early initiatives and others since led to the formation, by His Highness the Aga Khan, of the Aga Khan Development Network (AKDN) — a group of 10 social, economic and cultural agencies covering education, healthcare, social development, hospitality, financial services, industry, infrastructure, property development, media services, culture and the environment, all working together to improve the quality of life of Ismailis and those among whom they live, regardless of gender, ethnicity or religion.
During the post-independence years, AKDN continued to support the development of the country, through activities such as manufacturing by Industrial Promotion Services (IPS) to reduce imports, and the establishment of Serena Lodges and Hotels, for tourists to bring in much-needed foreign currency.
Not far from the Jamatkhana, construction of the iconic 12-storey IPS Building on Kimathi Street began in 1967 — the tallest building in Nairobi at the time. Since then, also on Kimathi Street, The Nation Centre, another icon, opened in 1997. These stimulated further commercial development around them.
Historic monument
Town Jamatkhana was gazetted as a historic monument under the National Museums of Kenya in 2001. It soon created an opportunity for an ambassadorial building from which the Aga Khan Council (governance body of the Ismailis) and the Diplomatic Office of the AKDN could host exhibitions and cultural events; and bring together stakeholders from Government, the diplomatic corps, international partners, the private sector and the public to share knowledge and discuss key current issues and matters impacting our lives and the country.
Examples of public events include a concert by musicians from Afghanistan and Tajikistan (part of the Aga Khan Music Initiative); Rays of Light exhibition to commemorate the Aga Khan’s Diamond Jubilee; a discussion by key media houses on the future of media in a digital era; and a discussion on how we could preserve our natural assets while building our economy, presided over by Mr Keriako Tobiko, Cabinet Secretary for Environment, Prince Hussain Aga Khan and Princess Fareen Aga Khan.
Others include a workshop on the environment, chaired by Prince Rahim Aga Khan and involving UNEP, diplomats and academia; Fragile Beauty, an exhibition of Prince Hussain Aga Khan’s marine photography to raise awareness about the conservation of marine ecosystems (viewed by some 4,000 people); and an exhibition covering AKDN’s work in 14 African countries.
Today, a century since its opening, Town Jamatkhana continues to symbolise the permanent settlement of the Ismaili community in the country, alongside marking the community’s, as well as the AKDN’s, ongoing commitment towards improving the quality of life of all Kenyans.
Dr Azim is the Diplomatic Representative of the Aga Khan Development Network (AKDN).
Mrs Dostmohamed is the President of the Aga Khan Council.
https://nation.africa/kenya/blogs-opini ... ya-3681556
Friday, January 14, 2022
Khoja Mosque
Town Jamatkhana (Khoja Mosque) on Moi Avenue, Nairobi. The iconic religious and cultural centre marks its 100th anniversary on January 14, 2022.
File | Nation Media Group
By Azim Lakhani & Shamira DostmohamedWhat you need to know:
- The Ismailis, mainly migrants from the State of Gujarat in India, arrived to settle in Nairobi around 1900.
- Town Jamatkhana was gazetted as a historic monument under the National Museums of Kenya in 2001.
The majestic iconic Town Jamatkhana (religious and cultural centre), popularly known as Khoja Mosque, a landmark on Moi Avenue in Nairobi’s Central Business District, first opened its doors on January 14, 1922.
Its 100-year anniversary provides an opportunity to reflect on how such a monument symbolises the permanence of the Ismaili Muslim Community in Kenya, as well as catalyses the development of a neighbourhood, a city, indeed a nation.
Construction of the three-storeyed Victorian-style building commenced in 1920. The foyer features magnificent arches and moulded ceilings; an atrium floods the space with natural light; balustrades are finished in handcrafted timber; panelled timber doors sit in arched frames; many floors are finished in patterned terrazzo; and windows, some with stained glass patterns, are supported by timber frames.
Over time, the building, comprising prayer halls as well as spaces for social events and learning, has supported religious and social activities of the Ismailis.
The Ismailis, mainly migrants from the State of Gujarat in India, had arrived to settle in Nairobi around 1900. About the same time, following completion of the construction of the Kenya-Uganda Railway, Indian tradespeople from Kenya’s Coast made their way inland and settled in Nairobi. Town Jamatkhana became the focal point of new businesses and is credited with stimulating the growth of Bazaar Street, now Biashara (Kiswahili for trade/commerce) Street.
History of Ismailis in Nairobi
Town Jamatkhana became an anchor and had a significant impact on the history and settlement of Ismailis in Nairobi, in both colonial and post-colonial times. As the community grew, the lack of access to education, health and financial services for multi-ethnic populations spurred the establishment of Aga Khan schools and hospitals, as well as Diamond Trust Bank and the Jubilee Insurance Company, to serve these segments of society.
These early initiatives and others since led to the formation, by His Highness the Aga Khan, of the Aga Khan Development Network (AKDN) — a group of 10 social, economic and cultural agencies covering education, healthcare, social development, hospitality, financial services, industry, infrastructure, property development, media services, culture and the environment, all working together to improve the quality of life of Ismailis and those among whom they live, regardless of gender, ethnicity or religion.
During the post-independence years, AKDN continued to support the development of the country, through activities such as manufacturing by Industrial Promotion Services (IPS) to reduce imports, and the establishment of Serena Lodges and Hotels, for tourists to bring in much-needed foreign currency.
Not far from the Jamatkhana, construction of the iconic 12-storey IPS Building on Kimathi Street began in 1967 — the tallest building in Nairobi at the time. Since then, also on Kimathi Street, The Nation Centre, another icon, opened in 1997. These stimulated further commercial development around them.
Historic monument
Town Jamatkhana was gazetted as a historic monument under the National Museums of Kenya in 2001. It soon created an opportunity for an ambassadorial building from which the Aga Khan Council (governance body of the Ismailis) and the Diplomatic Office of the AKDN could host exhibitions and cultural events; and bring together stakeholders from Government, the diplomatic corps, international partners, the private sector and the public to share knowledge and discuss key current issues and matters impacting our lives and the country.
Examples of public events include a concert by musicians from Afghanistan and Tajikistan (part of the Aga Khan Music Initiative); Rays of Light exhibition to commemorate the Aga Khan’s Diamond Jubilee; a discussion by key media houses on the future of media in a digital era; and a discussion on how we could preserve our natural assets while building our economy, presided over by Mr Keriako Tobiko, Cabinet Secretary for Environment, Prince Hussain Aga Khan and Princess Fareen Aga Khan.
Others include a workshop on the environment, chaired by Prince Rahim Aga Khan and involving UNEP, diplomats and academia; Fragile Beauty, an exhibition of Prince Hussain Aga Khan’s marine photography to raise awareness about the conservation of marine ecosystems (viewed by some 4,000 people); and an exhibition covering AKDN’s work in 14 African countries.
Today, a century since its opening, Town Jamatkhana continues to symbolise the permanent settlement of the Ismaili community in the country, alongside marking the community’s, as well as the AKDN’s, ongoing commitment towards improving the quality of life of all Kenyans.
Dr Azim is the Diplomatic Representative of the Aga Khan Development Network (AKDN).
Mrs Dostmohamed is the President of the Aga Khan Council.
https://nation.africa/kenya/blogs-opini ... ya-3681556
Green Park Jamatkhana, Oshiwara, Andheri West, Mumbai.
Green Park Jamatkhana, Oshiwara, Andheri West, Mumbai.
Re: Jamatkhana Architecture
Aga Hall Estate: A gift from the past that gives into the future
Leaders from the Jamat and AKDN celebrated the commencement of the redevelopment of the Aga Hall Estate in South Mumbai on Sunday 13 February. The ground-breaking ceremony was led by Ashish Merchant, President of the National Council for India, who himself was born on the estate and continues to live there today.
While the project is modern and future-looking, it is also deeply rooted in history. The Aga Hall Estate has evolved over the past 150 years to include a community housing initiative, a high-performance school, the Prince Aly Khan Hospital, and a Jamatkhana.
The Aga Hall Estate was established as the family residential domain by Imam Hasan Ali Shah (Aga Khan I) in 1848 - over 170 years ago. It was later home to Imam Ali Shah (Aga Khan II) as well as Imam Sultan Mohamed Shah (Aga Khan III). Even today, Aga Hall retains historic neighbourhood bonds with nearby Hasanabad, Imam Hasan Ali Shah’s final resting place.
From a pioneering housing community complex, the Aga Hall Estate is now embarking on a major transformation into a renowned urban hospital and school, under the patronage of its owner, the Prince Aly Khan Hospital Charitable Trust.
An integral part of the new development will be a multi-generational complex consisting of two tall buildings – a 45-storied tower to house the current residents of the Estate and a 54-storied tower with 373 apartments for sale on the open market. The residential complex will be built to international standards, incorporating energy efficient and environmentally sensitive features including a range of amenities for a healthy lifestyle and well-being. High-quality buildings will replace earlier housing and community facilities. Residents and new owners will secure freehold ownership of new apartments integrating state-of-the art design, comfort and safety features.
For AKDN, the project goes far beyond the two high-rise buildings, with a key component being to develop a new, multi-specialty, purpose-built Prince Aly Khan Hospital (PAKH), which currently shares the Aga Hall site with its residents. Other components include a modern Jamatkhana and a new Aga Khan School.
Commenting on the project in which she has been engaged for many years, Princess Zahra said, “We are delighted that construction has commenced on this very important redevelopment project. Aga Hall Estate has a long history associated with generations of my family and has been at the centre of community life for many decades, providing homes, education and health facilities to residents and the broader community of South Mumbai. The aim of this redevelopment is to improve all of the facilities offered at the site and create a high-quality experience for people living, visiting or accessing the services at the complex.”
“The intent is for the residential redevelopment to fund a new hospital facility”, said Amin Manekia, Chairman of PAKH. “We have a unique opportunity here to build a hospital that will offer world-class, affordable healthcare, across a range of specialisations.”
PAKH has a rich history dating back to 1945, starting out as a 16-bed facility in a rented flat in Dongri. Today, the hospital has transformed into a 150-bed multi-specialty, acute-care facility that serves over 170,000 outpatients and 9,000 in-patients annually. PAKH played a pivotal role during the Covid-19 pandemic, treating over 2,300 patients and offering thousands of vaccinations. The new 300-bed PAKH facility will be located on Nesbit Road opposite its current location.
The redeveloped Aga Hall Estate will also include the new Diamond Jubilee School along with several beautiful and tranquil gardens, inspired by the Nishat Baug of Kashmir and designed by Aniket Bhagwat. A new purpose built Jamatkhana will be nestled in the landscape and will provide a space for peaceful contemplation.
The residential project has recently earned the EDGE Advanced Certification, a globally recognized initiative of the World Bank Group for green buildings - the first and largest AKDN project to receive this certification. The EDGE Advanced standard is reserved for designs that project energy savings of up to 45 per cent, water savings of up to 50 per cent, and embodied energy (energy used in project creation) savings of up to 32 per cent. Only a limited number of projects in India have received this certification so far. The project is also an IGBC Pre-Certified Platinum-rated building.
“This is an unprecedented opportunity,” said Onno Ruhl, General Manager of the Aga Khan Agency for Habitat. “We are redeveloping a historical site, creating value for generations to come; and we are doing so in a way that is sustainable. Green buildings are essential to how we combat the impact of climate change.”
“The site has been cleared, approvals are in place and construction has commenced,” added Vipin Mittal, who serves as the CEO of the project and has a long track record of building projects of high standard in Mumbai. For architect PG Patki, the challenge was to design a modern space that was anchored in its historical narrative. The site design therefore incorporates heritage elements such as patterned jalis, and uses water and shade as key elements. The 140-year old Aga Hall Estate gate and fountain have been preserved for reinstallation. The project is scheduled to be fully completed by mid-2029, although the initial apartments will be ready for occupation in late-2025.
The project has already generated a high level of interest from potential buyers in India and internationally. As construction has been initiated, the Aga Hall Estate apartments are now available for sale. For more information, see the brochure.
More photos at:
https://the.ismaili/global/news/institu ... the-future
Leaders from the Jamat and AKDN celebrated the commencement of the redevelopment of the Aga Hall Estate in South Mumbai on Sunday 13 February. The ground-breaking ceremony was led by Ashish Merchant, President of the National Council for India, who himself was born on the estate and continues to live there today.
While the project is modern and future-looking, it is also deeply rooted in history. The Aga Hall Estate has evolved over the past 150 years to include a community housing initiative, a high-performance school, the Prince Aly Khan Hospital, and a Jamatkhana.
The Aga Hall Estate was established as the family residential domain by Imam Hasan Ali Shah (Aga Khan I) in 1848 - over 170 years ago. It was later home to Imam Ali Shah (Aga Khan II) as well as Imam Sultan Mohamed Shah (Aga Khan III). Even today, Aga Hall retains historic neighbourhood bonds with nearby Hasanabad, Imam Hasan Ali Shah’s final resting place.
From a pioneering housing community complex, the Aga Hall Estate is now embarking on a major transformation into a renowned urban hospital and school, under the patronage of its owner, the Prince Aly Khan Hospital Charitable Trust.
An integral part of the new development will be a multi-generational complex consisting of two tall buildings – a 45-storied tower to house the current residents of the Estate and a 54-storied tower with 373 apartments for sale on the open market. The residential complex will be built to international standards, incorporating energy efficient and environmentally sensitive features including a range of amenities for a healthy lifestyle and well-being. High-quality buildings will replace earlier housing and community facilities. Residents and new owners will secure freehold ownership of new apartments integrating state-of-the art design, comfort and safety features.
For AKDN, the project goes far beyond the two high-rise buildings, with a key component being to develop a new, multi-specialty, purpose-built Prince Aly Khan Hospital (PAKH), which currently shares the Aga Hall site with its residents. Other components include a modern Jamatkhana and a new Aga Khan School.
Commenting on the project in which she has been engaged for many years, Princess Zahra said, “We are delighted that construction has commenced on this very important redevelopment project. Aga Hall Estate has a long history associated with generations of my family and has been at the centre of community life for many decades, providing homes, education and health facilities to residents and the broader community of South Mumbai. The aim of this redevelopment is to improve all of the facilities offered at the site and create a high-quality experience for people living, visiting or accessing the services at the complex.”
“The intent is for the residential redevelopment to fund a new hospital facility”, said Amin Manekia, Chairman of PAKH. “We have a unique opportunity here to build a hospital that will offer world-class, affordable healthcare, across a range of specialisations.”
PAKH has a rich history dating back to 1945, starting out as a 16-bed facility in a rented flat in Dongri. Today, the hospital has transformed into a 150-bed multi-specialty, acute-care facility that serves over 170,000 outpatients and 9,000 in-patients annually. PAKH played a pivotal role during the Covid-19 pandemic, treating over 2,300 patients and offering thousands of vaccinations. The new 300-bed PAKH facility will be located on Nesbit Road opposite its current location.
The redeveloped Aga Hall Estate will also include the new Diamond Jubilee School along with several beautiful and tranquil gardens, inspired by the Nishat Baug of Kashmir and designed by Aniket Bhagwat. A new purpose built Jamatkhana will be nestled in the landscape and will provide a space for peaceful contemplation.
The residential project has recently earned the EDGE Advanced Certification, a globally recognized initiative of the World Bank Group for green buildings - the first and largest AKDN project to receive this certification. The EDGE Advanced standard is reserved for designs that project energy savings of up to 45 per cent, water savings of up to 50 per cent, and embodied energy (energy used in project creation) savings of up to 32 per cent. Only a limited number of projects in India have received this certification so far. The project is also an IGBC Pre-Certified Platinum-rated building.
“This is an unprecedented opportunity,” said Onno Ruhl, General Manager of the Aga Khan Agency for Habitat. “We are redeveloping a historical site, creating value for generations to come; and we are doing so in a way that is sustainable. Green buildings are essential to how we combat the impact of climate change.”
“The site has been cleared, approvals are in place and construction has commenced,” added Vipin Mittal, who serves as the CEO of the project and has a long track record of building projects of high standard in Mumbai. For architect PG Patki, the challenge was to design a modern space that was anchored in its historical narrative. The site design therefore incorporates heritage elements such as patterned jalis, and uses water and shade as key elements. The 140-year old Aga Hall Estate gate and fountain have been preserved for reinstallation. The project is scheduled to be fully completed by mid-2029, although the initial apartments will be ready for occupation in late-2025.
The project has already generated a high level of interest from potential buyers in India and internationally. As construction has been initiated, the Aga Hall Estate apartments are now available for sale. For more information, see the brochure.
More photos at:
https://the.ismaili/global/news/institu ... the-future
Re: Jamatkhana Architecture
....YM : As Received Today :
Ya Ali Madad
We are glad to inform our Green Park Jamat about grand opening of our jamatkhana.
Kindly note the following:
18th March 2022 - Mehendi ceremony starts at 1PM followed by snacks, dinner and garba night.
19th March 2022 - dinner and garba night
20th March 2022 - breakfast at 8AM followed by mamera, lunch, dinner garba.
Delta Jamatkhana
Ya Ali Madad
We are glad to inform our Green Park Jamat about grand opening of our jamatkhana.
Kindly note the following:
18th March 2022 - Mehendi ceremony starts at 1PM followed by snacks, dinner and garba night.
19th March 2022 - dinner and garba night
20th March 2022 - breakfast at 8AM followed by mamera, lunch, dinner garba.
Delta Jamatkhana
Richmond Ismaili community celebrates official opening of Glen Allen Jamatkhana
Aga Khan Ismaili Council for the Northeast President Ali Alibhai addresses guests at the Richmond Ismaili Jamatkhana inaugural celebration May 6 in Glen Allen. (Tom Lappas/Henrico Citizen)
Members of the Richmond Ismaili community joined Henrico County officials and other community members May 6 to celebrate the official opening of the group’s new Jamatkhana in Glen Allen. The Ismaili religion is an interpretation of Shia Islam, and Jamatkhana is a term meaning “the house of the community” used by the Shia Muslim community to describe their places of gathering.
There are nearly 1,000 members of the Richmond Ismaili organization, which moved from its previous location on East Parham Road to its new 12,780-square-foot home on three acres at 11529 Nuckols Road in Glen Allen. The organization, originally populated mostly by immigrants from Africa, Pakistan and Syria, has grown in recent years with the influx of refugees from Afghanistan to the region.
“They’ve come here, just as many of you have, to lay down new roots in the hopes of opportunities of success for their families,” said Rayhan Daudani, a member of the community and a vice president with public relations firm Edelman, during last week’s event. “Through this Ismaili community, they’ve been able to add to the diverse mosaic that we see here in the Richmond area.
“Our faith plays a central role in our daily lives. Whether we’re at work, or at school, or with our family or with our friends, we are all grounded in our faith and guided by our values and beliefs. . . such as a commitment to pursue knowledge, to improve ourselves and improve society as a whole, building bridges of peace and understanding, and sharing our times, talents and resources to improve the quality of life of those around us.”
The building formerly was the home of the Virginia Press Association, which bought the site in 1997 for $336,000 and built the facility in 2002. It sold the site to Richmond Nuckols Group LLC for $2.325 million in late 2020.
Thanks to an extensive months-long makeover, the building now reflects traditional Islamic geometric designs, including hexagonal patterns meant to depict the unity of various cultures joining together. It houses a room for prayer, as well as classrooms, meeting rooms and an interfaith room for family members who are not Ismailis.
Aga Khan Ismaili Council for the Northeast President Ali Alibhai told those gathered at the event that the organization hopes to build upon its nearly four decades of presence in the region through the new center by working to improve the caliber of life for all people in the region, especially the marginalized.
Imām Aga Khan IV Prince Shah Karim al-Husseini, the spiritual leader of the Ismaili Muslim community.
“Jamatkhana is very important to us as Ismailis,” Alibhai said. “This is not only a place where we gather for prayer, it is also one of the ways in which we express our identity. The Jamatkhana plays a significant role in enabling our intellectual and social development and reinforcing our ethic of service. And of course, this is a place where we like to have a lot of fun – where our families come to celebrate, couples get married, kids pursue religious education, and the community engages in traditions of arts and cultural expression, and sports.
“With this center, we aspire to engage the greater Richmond civic, cultural, educational, business and philanthropic communities. Our hope is to establish a space that invites people of all backgrounds, no matter what religion, race or creed.”
The Ismaili community has since 1957 been led the Imām Aga Khan IV Prince Shah Karim al-Husseini. All Aga Khans claim descent from Muhammad, the last prophet of Islam.
“This is a very special moment for our county,” Henrico County Manager John Vithoulkas told those assembled for the event, a group that included Henrico Delegates Schuyler VanValkenburg and Rodney Willett; state Senator Siobhan Dunnavant; representatives from the offices of U.S. Senators Tim Kaine and Mark Warner; Henrico Schools Superintendent Amy Cashwell; and a number of directors of Henrico government departments.
Vithoulkas, who as a young child immigrated from Greece with his parents, recalled feeling hesitant to speak Greek to his mother in the grocery store during his early years in Henrico because he was afraid of standing out as being different.
“Fast forward all of the years that have passed, and now my kids go to the grocery store with their grandmother, and it is good, it is home – that is who we are. Henrico has become a masterpiece of diversity, as the Ismaili religion openly espouses. We are peoples of all faiths, ethnicities, creeds, that become part of this community – and the richness is in the ‘we,’ not the ‘I.'”
Daudani told the story of Chef Hamidullah Noori of The Mantu, an Afghan restaurant in Carytown that catered last week’s event. When Noori was just eight years old in Afghanistan, the Taliban killed his father, uncles and brother.
“And he had to support a family,” Daudani said. “So he did what he could, selling boiled potatoes and balloons from a push cart, and surviving.”
Noori arrived in the region seven years ago, fleeing Afghanistan with 16,000 others who resettled in Virginia, Maryland and Washington, D.C. Today, he employs nine other Afghan refugees at his restaurant – “and he is thriving,” Daudani said.
“Faith played a central role in his life, as it does for all Ismailis, and this Jamatkhana that you see here is that key focus in physical form. This building will be the center of this community, from prayers to social gatherings to support systems and volunteerism. It marks the permanence of our jamaat [or congregation] as citizens in Central Virginia and the United States and demonstrates our commitment to partner with our neighbors and organizations to build a better community.”
* * *
Learn more about the Ismaili Muslim religion in the United States at the.ismaili/usa.
https://www.henricocitizen.com/articles ... amatkhana/
Jamatkhanas: Spaces of Community, Places of Belonging
Rizwan Mawani
2016, Ismaili United States of America
This short article looks at the Ismaili jamatkhana's role in creating and building community in the contemporary era. It explores the space's first appearance asking questions of its history and pre-history in South Asia as well as in other regions where Ismailis can be historically traced.
The article can be downloaded at:
https://www.academia.edu/39870223/Jamat ... card=title
2016, Ismaili United States of America
This short article looks at the Ismaili jamatkhana's role in creating and building community in the contemporary era. It explores the space's first appearance asking questions of its history and pre-history in South Asia as well as in other regions where Ismailis can be historically traced.
The article can be downloaded at:
https://www.academia.edu/39870223/Jamat ... card=title
New Halton Jamatkhana Facility Opening
We are delighted to inform the Jamat that the new Halton Jamatkhana facility located in the City of Halton will be opening on Sunday, September 11. This new Jamatkhana will allow us to meet the growing needs of our Jamat in the West end of the Greater Toronto Area.
The Jamat is invited to visit the newly constructed Halton Jamatkhana and participate in guided tours starting from Saturday, September 17.
For more details and to register for a guided tour click here https://www-150g.bookeo.com/bookeo/b_ha ... 3D&src=02a .
Don Mills Jamatkhana and Ismaili Community Centre
WINNER OF A 2023 CANADIAN ARCHITECT AWARD OF EXCELLENCE
A masterful composition of texture and natural light, with places for social interaction as well as spaces for repose. The delicate building skin adds magic to an otherwise simple and economical building massing. The juxtaposition of the building massing and large refined spaces with the highly textured landscape approach is magnificent. – Omar Gandhi, juror
A great contemporary interpretation of Islamic architecture. A refined and simple plan, combined with a restricted palate of materials, has been detailed and elevated into something serene and spiritual that recalls the richness of Persian architecture. I can imagine that the thoughtfully controlled sunlight in the buildings will make the spaces quite magical.
– Michael Heeney, juror
The Ismaili Centre’s façade, made of a perforated metal screen atop a conventional skin of vision glass and metal panels, is an abstraction of Islamic calligraphy. Seven sizes of openings are tiered in the design, referring to a number with mystical significance in the theology of the Ismā’īliyya. Rendering by Pictury
Ismaili Centres mark the community presence of the Ismaili branch of Shi’a Islam in more than two dozen countries throughout the world. Located in the Toronto suburb of Thorncliffe Park, the Don Mills Jamatkhana and Ismaili Community Centre will mark the site of the first Ismaili prayer hall in Ontario, and will also contain a gymnasium, library, food drop-off area, administrative offices, and multi-purpose teaching spaces. Built and supported directly through the contributions of the community it serves, the Jamatkhana will welcome the wider community. The plan divides the building into four quadrants, reflecting traditional principles of Persian garden design, and alluding to this building’s identity as a place for worship, respite, recreation, and community life.
Embodying the Islamic architectural principal of introversion, the building’s modest façades conceal a rich and complex interior. Rendering by Shiri Visual
The centre’s Overlea Boulevard site is something of a no-context context: buildings in the vicinity include low-rise offices, strip malls, and a Greek Orthodox church and theological academy. Across the street, a huge, isolated residential tower looms skyward. To the rear, however, the centre will have a lush, forested view of the Don Valley.
Two principal volumes, bisected by the main entrance, address Overlea Boulevard. The simplicity of these paired forms, clad in a double façade of pierced metal and vision glass, cuts through the surface noise of the site. The volumes reveal and conceal, with a patterned screen inspired by the principles of unity and proportion found in Islamic numerology and geometry. Also intrinsic to the massing and orientation is the particularly Islamic architectural principal of introversion, whereby the face of the building exposed to the street gives way to the revelation of a vibrant and complex social space within.
The central corridor that is visible from the street extends north through the building and is bisected by a secondary east/west corridor. Reflecting the Ismaili emphasis on education, community, and good works, the library (‘healthy mind’) and gymnasium/multi-purpose room (‘healthy body’) flank the main entrance. A visitor continuing north along the central corridor enters the sacred northeast quadrant by passing through the wide, low entrance archway that is the threshold to the expansive, double-height prayer hall.
Conventional materials are sensitively deployed to endow this community-funded project with poetry. On the exterior, the space between the perforated metal screen and the glazing creates light-dappling effects. The strategic direction of natural light extends into the core of the building, with fritted glass roof panels that illuminate the circulation corridors.
The building’s northeast quadrant—the furthest from the traffic of Overlea Boulevard—houses a double-height, east-facing prayer hall. Rendering by Pictury
The three-storey roof height along Overlea Boulevard drops down to two storeys in the northeast quadrant, allowing for the insertion of a roof garden. The sculptural forms of the sawtooth clerestory skylights that illuminate the prayer hall project up into the roof garden. In plan, this garden is a microcosm of the Jamatkhana itself: a pocket paradise that provides views of the Don Valley ravine.
A spiral staircase rises at the western terminus of the secondary corridor, symbolizing, in its geometric perfection, the divinity’s role as a creation-unifying focal point. This staircase provides a gracious route to second-floor community rooms, third-floor offices, and the roof garden.
Atop the prayer hall, a roof garden provides respite and views of the Don River Valley. The four-square plan of the garden is a microcosm of the Jamatkhana itself, and three skylights create a sculptural backdrop to the plantings. Rendering by Shiri Visual
CLIENT Imara National | ARCHITECT TEAM Robert Cadeau, Nushin Samavaki, Javier Vitieri | STRUCTURAL The Mitchell Partnership | MECHANICAL/ELECTRICAL Mulvey & Banani | LANDSCAPE Martin Wade Landscape Architects | GEOTECH Grounded Engineering | ENERGY MODELLING EQ Building Performance | CIVIL LEA Consulting | TRANSPORTATION WSP | ARBORIST Urban Forest Associates | AREA 4,454 m2 | BUDGET Withheld | STATUS Design development | ANTICIPATED COMPLETION 2026
See all the 2023 Awards of Excellence winners
https://www.canadianarchitect.com/don-m ... ty-centre/
A masterful composition of texture and natural light, with places for social interaction as well as spaces for repose. The delicate building skin adds magic to an otherwise simple and economical building massing. The juxtaposition of the building massing and large refined spaces with the highly textured landscape approach is magnificent. – Omar Gandhi, juror
A great contemporary interpretation of Islamic architecture. A refined and simple plan, combined with a restricted palate of materials, has been detailed and elevated into something serene and spiritual that recalls the richness of Persian architecture. I can imagine that the thoughtfully controlled sunlight in the buildings will make the spaces quite magical.
– Michael Heeney, juror
The Ismaili Centre’s façade, made of a perforated metal screen atop a conventional skin of vision glass and metal panels, is an abstraction of Islamic calligraphy. Seven sizes of openings are tiered in the design, referring to a number with mystical significance in the theology of the Ismā’īliyya. Rendering by Pictury
Ismaili Centres mark the community presence of the Ismaili branch of Shi’a Islam in more than two dozen countries throughout the world. Located in the Toronto suburb of Thorncliffe Park, the Don Mills Jamatkhana and Ismaili Community Centre will mark the site of the first Ismaili prayer hall in Ontario, and will also contain a gymnasium, library, food drop-off area, administrative offices, and multi-purpose teaching spaces. Built and supported directly through the contributions of the community it serves, the Jamatkhana will welcome the wider community. The plan divides the building into four quadrants, reflecting traditional principles of Persian garden design, and alluding to this building’s identity as a place for worship, respite, recreation, and community life.
Embodying the Islamic architectural principal of introversion, the building’s modest façades conceal a rich and complex interior. Rendering by Shiri Visual
The centre’s Overlea Boulevard site is something of a no-context context: buildings in the vicinity include low-rise offices, strip malls, and a Greek Orthodox church and theological academy. Across the street, a huge, isolated residential tower looms skyward. To the rear, however, the centre will have a lush, forested view of the Don Valley.
Two principal volumes, bisected by the main entrance, address Overlea Boulevard. The simplicity of these paired forms, clad in a double façade of pierced metal and vision glass, cuts through the surface noise of the site. The volumes reveal and conceal, with a patterned screen inspired by the principles of unity and proportion found in Islamic numerology and geometry. Also intrinsic to the massing and orientation is the particularly Islamic architectural principal of introversion, whereby the face of the building exposed to the street gives way to the revelation of a vibrant and complex social space within.
The central corridor that is visible from the street extends north through the building and is bisected by a secondary east/west corridor. Reflecting the Ismaili emphasis on education, community, and good works, the library (‘healthy mind’) and gymnasium/multi-purpose room (‘healthy body’) flank the main entrance. A visitor continuing north along the central corridor enters the sacred northeast quadrant by passing through the wide, low entrance archway that is the threshold to the expansive, double-height prayer hall.
Conventional materials are sensitively deployed to endow this community-funded project with poetry. On the exterior, the space between the perforated metal screen and the glazing creates light-dappling effects. The strategic direction of natural light extends into the core of the building, with fritted glass roof panels that illuminate the circulation corridors.
The building’s northeast quadrant—the furthest from the traffic of Overlea Boulevard—houses a double-height, east-facing prayer hall. Rendering by Pictury
The three-storey roof height along Overlea Boulevard drops down to two storeys in the northeast quadrant, allowing for the insertion of a roof garden. The sculptural forms of the sawtooth clerestory skylights that illuminate the prayer hall project up into the roof garden. In plan, this garden is a microcosm of the Jamatkhana itself: a pocket paradise that provides views of the Don Valley ravine.
A spiral staircase rises at the western terminus of the secondary corridor, symbolizing, in its geometric perfection, the divinity’s role as a creation-unifying focal point. This staircase provides a gracious route to second-floor community rooms, third-floor offices, and the roof garden.
Atop the prayer hall, a roof garden provides respite and views of the Don River Valley. The four-square plan of the garden is a microcosm of the Jamatkhana itself, and three skylights create a sculptural backdrop to the plantings. Rendering by Shiri Visual
CLIENT Imara National | ARCHITECT TEAM Robert Cadeau, Nushin Samavaki, Javier Vitieri | STRUCTURAL The Mitchell Partnership | MECHANICAL/ELECTRICAL Mulvey & Banani | LANDSCAPE Martin Wade Landscape Architects | GEOTECH Grounded Engineering | ENERGY MODELLING EQ Building Performance | CIVIL LEA Consulting | TRANSPORTATION WSP | ARBORIST Urban Forest Associates | AREA 4,454 m2 | BUDGET Withheld | STATUS Design development | ANTICIPATED COMPLETION 2026
See all the 2023 Awards of Excellence winners
https://www.canadianarchitect.com/don-m ... ty-centre/
Re: Jamatkhana Architecture
The German Council is pleased to inform the Jamat about tonight's opening of the new Berlin Headquarters Jamatkhana in the district of Reinickendorf. The opening of the new Headquarters Jamatkhana is a momentous occasion for the Berlin Jamat and the rest of the German jurisdiction. The Jamatkhana will provide a space for the Jamat to come together, including new BUI classrooms, offices and social space. Volunteers in Berlin have done a tremendous job in helping prepare the space for the Jamat. Mukhisaheb, Kamadiasaheb, Mukhianisaheba, Kamadianisaheba and the Jamati Institutions convey Mubaraki to the Jamat on this joyous news.
Laval Jamatkhana
The Canadian Jamatkhana Development Fund will support the building of the first purpose-built Jamatkhana in Quebec.
The Jamatkhana will sit within a landscaped setting surrounded by courtyards and fountains. The Jamatkhana building has two distinct blocks connected by a glazed Atrium. The blocks symbolize a balance between the material and the spiritual. The Atrium, with its strong light and shadow play, emphasizes a sense of inclusiveness with its light-filled, open, welcoming gathering space, one that will one day, inshallah, be filled with the sounds of conversation, laughter, and sharing, amongst Ismailis and non-Ismailis.
We invite you to participate in this historic milestone for the Canadian Jamat and create a legacy for generations to come. All contributions to the Jamatkhana Development Fund are tax deductible.
Let your contribution, however large or small, help to build solid foundations for the Jamat in this country for the decades to come.
https://iicanada.org/news/support-servi ... matkhana-0
Please visit iicanada.org/laval for more information and to make a tax-deductible contribution
Regina Jamatkhana Inauguration Event
May 31, 2024 | Prairies
Video: https://www.youtube.com/watch?v=G6YDT08BBWY&t=183s
Friday May 24 marked a special occasion for the Regina, Prairies and Canadian Jamats. The inauguration of the new Regina Jamatkhana was attended by distinguished guests and Jamati leadership. Her Worship Mayor Sandra Masters graced the occasion, joined by MLA for Regina Pasqua Muhammad Fiaz and Ward 2 City Councillor Bob Hawkins. Dr. Jeff Keshen, President of the University of Regina, and several other civil society leaders were also present.
Mayor Masters, in her address, spoke about the Ismaili community's 50-year history in Canada. She highlighted the Proclamation made by the City of Regina in September 2022, which celebrated this important milestone. Mayor Masters commended the Ismaili community for its contributions to the city, including food drives for the Regina Food Bank during Ramadan, organizing park clean-ups, and hosting blood drives with Canadian Blood Services.
Her Worship emphasized that the new Regina Jamatkhana "is more than just the opening of a building; it represents the enduring presence and continued commitment of the Ismaili community to our city." Her heartfelt words highlighted the Jamatkhana's role as a symbol of the Ismaili community's ongoing dedication and service to Regina.
The inauguration of the Regina Jamatkhana is a testament to the strength and unity of the Ismaili community, celebrating its heritage and contributions while looking forward to a future of continued engagement and service within the broader society.
View photos from the event. http://canadamediateamiicanada.zenfolio ... ustomize=3
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Video: https://www.youtube.com/watch?v=G6YDT08BBWY&t=183s
Friday May 24 marked a special occasion for the Regina, Prairies and Canadian Jamats. The inauguration of the new Regina Jamatkhana was attended by distinguished guests and Jamati leadership. Her Worship Mayor Sandra Masters graced the occasion, joined by MLA for Regina Pasqua Muhammad Fiaz and Ward 2 City Councillor Bob Hawkins. Dr. Jeff Keshen, President of the University of Regina, and several other civil society leaders were also present.
Mayor Masters, in her address, spoke about the Ismaili community's 50-year history in Canada. She highlighted the Proclamation made by the City of Regina in September 2022, which celebrated this important milestone. Mayor Masters commended the Ismaili community for its contributions to the city, including food drives for the Regina Food Bank during Ramadan, organizing park clean-ups, and hosting blood drives with Canadian Blood Services.
Her Worship emphasized that the new Regina Jamatkhana "is more than just the opening of a building; it represents the enduring presence and continued commitment of the Ismaili community to our city." Her heartfelt words highlighted the Jamatkhana's role as a symbol of the Ismaili community's ongoing dedication and service to Regina.
The inauguration of the Regina Jamatkhana is a testament to the strength and unity of the Ismaili community, celebrating its heritage and contributions while looking forward to a future of continued engagement and service within the broader society.
View photos from the event. http://canadamediateamiicanada.zenfolio ... ustomize=3
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Re: Jamatkhana Architecture
Inauguration of Edmonton West Jamatkhana: Where Tradition Meets Tomorrow
June 13, 2024 | Canada
The opening of the new West Jamatkhana on Thursday, June 13, marked a significant milestone for the Edmonton and Canadian Jamat. This new Jamatkhana stands as a testament to the strength and unity of the Ismaili community, celebrating their heritage and contributions while looking forward to a future of continued engagement and service within broader society.
With its striking Islamic architectural features, the newly-built West Jamatkhana includes intricate wood latticework and geometric designs that foster a connection with the natural surroundings. In addition to congregational space, the facility includes spaces for arts, sports and educational programs, a garden for reflection, and more.
The original West Jamatkhana, established over 35 years ago, was housed in a leased industrial building. Since then, it had undergone two major renovations to meet the needs of the Jamat. The new Jamatkhana will provide opportunity for continued growth and community activity.
Distinguished guests attended the opening event, including His Worship Mayor Amarjeet Sohi, members of the legislative assembly, city councillors and Jamati leadership. Several other civil society leaders were also in attendance. In his address, Mayor Sohi reflected on his long-standing relationship with the Ismaili community in Edmonton, expressing deep appreciation for their efforts in building ties with the broader community. Councillor Andrew Knack also offered remarks, recounting the history of the new West Jamatkhana—a journey of over 10 years. He highlighted that this new space will be a safe and welcoming place to practice faith and bring the community together.
Longtime Jamati member Shahnaz Hudani, who has attended West Jamatkhana for many years, expressed her excitement for the new Jamatkhana, referring to it as “our new home.” She said the new West Jamatkhana will be a pillar of unity, providing a home for the growing Jamat and fostering increased youth engagement.
Council for Canada President Ameerally Kassim-Lakha also spoke of the special relationship between Alberta and the Ismaili community, calling the opening of this new Jamatkhana “a welcome opportunity to renew and strengthen what has been a fulfilling and long-lasting friendship.”
The first day of Jamatkhana ceremonies on Friday June 14 will be preceded by a special opening program. Evening ceremonies will be followed by a raas program and celebrations at the new Jamatkhana.
View photos from the event https://canadamediateamiicanada.zenfolio.com/p462451735
https://iicanada.org/news/faith-traditi ... s-tomorrow