Chronicles of Sri Lankan Moors
The Romans discovered the commercial value of Sri Lanka in the first century A.D. and the island was visited by Greeks, Romans, Persians, Arabs, and Chinese traders. Some of the trading commodities of Sri Lanka at that time were cinnamon, precious stones, pearls, elephants and ivory. The abatement of the Roman Empire in the 3rd century A.D had a periodic decline in the Roman trade and the Arabs and Persians filled up the vacuum; engaging in a rapidly flourishing inter-coastal trade. After the triumph of Persia, Syria and Egypt, the Arabs controlled all the important ports and trading stations between East and West. The Arabs from the Gulf had been coming straight to the island for trade and the significant migration for settlement came via the Malabar Coast in what is now Kerala. This brings to our mind the stories of the legendary Sinbad. The first Muslim merchants and sailors may have landed on Sri Lankan shores during the incipient era of Islam.
The first Mohammadians reached Ceylon were the members of the House of Hashim who fled in face of the persecution of the tyrannical Caliphs in the early part of the 8th century. The early Arab traders who visited Ceylonsettled in the coastal belt of Ceylon concentrating mainly in the South Western towns of the country. However the traces of Arab links with Ceylon were evident well before the chronicles were penned. Sulaiman, an Arab trader and explorer, recounts his visit to Ceylon in 850 A.D. and mentioned a pilgrimage to Adam’s Peak. One cannot think of an Arabian, ignorant of the language of the indigenous inhabitants of a country, unlike its people in every respect in regard to habits, customs, diet and observances, undertaking a long and perilous journey into the heart of an unknown country. This surely suggests that the Arabs had been in the country for some time and they were known to the inhabitants of Ceylon and wielded influence and were therefore permitted to travel far into the interior in safety and comfort.
Fifty years later, in the year 900 A.D. it’s narrated of another Arab, named Abou Zaid, who supports the stories of Cosmas and Sulaiman and describes the still flourishing port of Kalah (Galle). Zaid’s narrations are based on the experiences of other travelers, one of whom was Ibn Wahab who included “Serendib” in his travels. Wahab like his predecessors made careful observations and collected much information regarding ancient Lanka for he is able to tell us that the Maya Rata or “Pepper Country”, one of the three oldest divisions of Ceylon, was situated between Kalah (Galle) on the coast and the Ruhuna Rata in the South East.
The Moors settlement in the coastal belt of Ceylon concentrated mainly in the South Western towns of the country and it’s noted the first Muslim settlement was in a port settlement in western Sri Lanka which was named Berbereen (Beruwala) in honor of the Berber traveler who founded the city. And the second settlement was in an area called Alutgamaweedia which was subsequently named Dharga town in the 1940′s by the Muslims of that town. The grand mosque in Dharga town has archaeological evidence pointing to its historical origins.
The third settlement in the region was in Weligama a town further to the south of Berberyn. This city was known by its Arab name as as-Salawat. The biggest massacre of Muslims in the island by the Portuguese was committed here at Weligama where at least 10,000 Arab soldiers and their families were slaughtered mercilessly by the Portuguese who were renowned for their barbarity towards those who refused to convert to Christianity. The family names of the current Muslims in the region affirm the early ancestry.
Habituated to the local conditions in various ways the Muslims contributed extensively with their talents, wealth, and assisted to the development and progress of the country in a peaceful and comfortable manner, integrating with the society & blending with the local environment.
By about the tenth century the Arab trading societies were well established in Sri Lanka, especially in the island’s coastal towns enjoying the favor of the rulers and maintaining cordial relations with the local inhabitants. The Sinhalese in that era were not interested in trade and were appeased in agriculture and raising livestock. Trade was thus wide open to the Muslims. The Sinhalese Kings considered the Muslim settlements favorably on account of the revenue that they brought them through their contacts overseas both in trade and in politics. History accounts, Up to the Fourteenth Century, the Sinhalese were not familiar with mass-scale spinning and weaving of cloth. Of course, there were the ancient hand-loom and distaff, but the production was insufficient to meet the requirements of the entire population. Accordingly, they had to depend on India for their clothing. During this time the Sinhalese king delivered manifestos granting rewards to any individual who would go over to India and bring some skilled craftsman for the purpose of introducing the art of manufacture of cloth in Ceylon. About this time, a Moorman of Beruwella, motivated by the tempting offers made the voyage across Palk’s Strait and brought with him a batch of eight weavers of the Salagama caste, from a place call Saliapatanam.
As the story continues the eight persons referred to were drugged and secured on board and that they only realized that were being transported to a foreign country when they had been many miles out at sea. It is stated that two of the victims rather than being the subjects of such deception, jumped overboard and were never heard of again. The remaining weavers were granted a cordial welcome upon their arrival in Ceylon. In due course they were presented to the King who treated them with every kindness in order to induce them to commence practicing their craft locally. They were at the instance of the Court, married to women of distinction and given houses and lands. A manufactory was established for them in the vicinity of the Royal Palace.
The courtesy and avail of the moors attracted themselves into royal favor.This acquired them a higher authority which they used to bestow their ability to the fullest within their territory along the sea coast.
There is also a report in the history of Sri Lanka of a Muslim Ruler, Vathimi Raja, who reigned at Kurunegala (North Central Province) in the 14th century. This factor cannot be found in history books due to their omission, for reasons unknown, by modern authors. Vathimi Raja was the son of King Bhuvaneka Bahu I, by a Muslim spouse, the daughter of one of the chiefs. The Sinhalese son of King Bhuvaneka Bahu I, Parakrama Bahu III, the real heir to the throne was crowned at Dambadeniya under the name of Pandita Parakrama Bahu III. In order to be rid of his step brother, Vathimi Raja, he ordered that his eyes be gouged out. It is held that the author of the Mahavansa (ancient history of Ceylon) had suppressed the recording of this disgraceful incident. The British translator, Mudaliyar Wijesinghe states that original Ola (leaf script) was bodily removed from the writings and fiction inserted instead. The blinded Vathimi Raja (Bhuvaneka Bahu II or Al-Konar, abbreviated from Al-Langar-Konar, meaning Chief of Lanka of Alakeshwara) was seen by the Arab traveler Ibn Batuta during his visit to the island in 1344. His son named Parakrama Bahu II (Alakeshwara II) was also a Muslim. The lineage of Alakeshwara kings (of Muslim origin) ended in 1410. Although all the kings during this reign may not have been Muslims, the absence of the prefix -Shri Sangha Bodhi- (pertaining to the disciples of the Buddha) to the name of these kings on the rock inscriptions during this hundred year period may be considered as an indicator that they were not Buddhists. Further during Ibn Batutas visit a Muslim ruler called Jalasthi is reported to have been holding Colombo, maintaining his hold over the town with a garrison of about 500 Abyssinians.
Colonial Sri Lanka
The influx of Portuguese in 1505 afflicted the Muslims (Moors) in their status from which they never again recovered, as the Portuguese regarded them as their adversary in trade and enemies in faith. When the Portuguese first appeared on Sri Lankan shores, the Muslims warned the king, sangha, nobles and the people of the potential threat to the country’s sovereignty.
The contest between these Portuguese and the Moors was an unequal one, as the Portuguese were trained and disciplined soldiers conversant with well equipped weapons & modern war methods unheard of by the peaceful and industrious Moor. History records while the Portuguese tried to gain a foothold in Colombo, the Muslims even provided firearms, fought side by side with the Sinhalese and even used their influence with South Indian powers to get military assistance to the Sinhalese rulers. The Portuguese expelled the Muslims from Colombo and forbade the worship of any other religion. Installing themselves in Colombo; the Portuguese commenced a vigorous campaign of the Cross. The Moors were subjected to every torture and humiliation.
The Moors made a huge effort to re-capture their fort, carrying on a powerful attack keeping the foreigners absent for a short time. Following a fearless fight on the part of the Moors they were forced to own defeat owning to the superiority of arms and power the Portuguese possessed. Motivated by this success and fearing a consequent attack, Portuguese proceeded to erect a factory and rebuild the old, mud fort of the Moors. The fort was entirely re-built with stone; both the Sinhalese and the Moors did everything that was possible to prevent the work being carried out but were brutally defeated.
Rajasinghe II, the king of Kandy desiring to get rid of the Portuguese who ruled most of the coastal area of the island made a treaty with the Dutch in 1638 who at that time had the largest merchant fleet in the world.. The main conditions of the treaty were that the Dutch should deliver the coastal areas they capture to the Kandyan king and the king should grant the Dutch a monopoly over trade on the whole island. The agreement was breached by both parties, however the consequence came out was only the substitution of one colonial power to another. By 1660 the Dutch controlled the whole island except the kingdom of Kandy and it was not until 1656 that Colombo fell.
It was during the Dutch period the Malays-who form a substantial element of the Muslim community, came to Ceylon. Almost all of the early Malay immigrants were soldiers, posted by the Dutch colonial administration to Sri Lanka, who decided to settle on the island. More immigrants added as the convicts or members of noble houses from Indonesia who were exiled to Sri Lanka and never left. When the Dutch capitulated to the British, the Malay soldiers joined the British troops and settled in Ceylon. Their separate identity has been preserved by the Malay language which includesnumerous words absorbed from Sinhalese and the Moorish variant of the Tamil.
When the Dutch appeared and persecuted the Muslims in their coastal settlements, the Muslims ran to the Kandyan Kingdom. Senerat and Rajasimha II settled these Muslims in the Eastern coast. The Dutch who abolished the former as rulers of the sea-board were not prepared to give the Muslims even a small share of their commercial gains and therefore announced harsh regulations to keep them down. A regulation was passed prohibiting the residence of Moors within the vicinity of the towns of Galle, Matara and Weligama. This was at the time that Galle was the chief port of call for the island as well Matara and Weligama were also important trade centers. Difficulties which this law enforced on the trade of the Moors were excessively afflicting them. The Dutch tactfully ruined the business of their rivals wherever possible and during their 140-year rule, the Dutch, like the Portuguese, made repeated unsuccessful attempts to bring Kandy under their control.
The British ejected the Dutch in 1796, and in 1802 Sri Lanka became a crown colony. In 1815 the British won control of Kandy. The British did not follow the abhorring conversion policy carried out by the Portuguese towards the cross. Nor were the British as rough as the Dutch in their financial exploitations.
Around 1804, the alliance between the Sinhalese King and the maritime government was so confined that an outbreak of hostilities was expected. It was therefore considered unwise to regulate the payment of the head-tax and thereby antagonize the Moors who could be of service to the British in countless ways point out Lorna Dewaraja in her book. As in India the Muslims became a powerful weapon in the hands of the British; an ally who could be used to their advantage to undermine the power and influence of the king of Kandy. Governor Frederick North’s proclamation of 1799 preserving the laws applicable to the Muslims and the code of Mohammadian law effected in 1806, was an attempt to convince the Muslims of their separate identity. Even the abolition of the poll tax on Muslims imposed by the Dutch, which governor North described as “an oppressive and disgraceful tax on an industrious race” was motivated not by purely humanitarian considerations.
It’s also stated that Ceylon Moors were for the first time appointed to native ranks. One of the earliest of these was Hadjee of “Velassy” the distinguished, though little known Moor. A more popular individual was Uduman Lebbe Marikar Sheik Abdul Cader, the grandfather of the late I.L.M.Abdul Azeez, who in his day was a prominent member of the Moorish Community. “Sekady Marikar” by which name he was better known was appointed the head Moorman of Colombo by Sir Robert Brownigg, on June 10th, 1818. Several other appointments followed soon afterwards and the Moors were not only made chiefs in different parts of the Maritime Provinces, but also assigned in the public service.
As mentioned in the preceding part the Muslims in the coastal settlements ran to the Kandyan Kingdom as the Dutch tortured them in all channels. Senerat (1604-1635) and Rajasimha II (1635-1687) settled these Muslims. Lorna Dewaraja states it is also possible that the Muslims who were trading in the kingdom from the seventeenth century, at least were already associated with the madige at the time the fisher folk were affiliated to it. The Sinhala king in his capacity as head of the economic and social order had the power to assign economic functions and grant lands if he thought fit to any group of people extraneous or indigenous and incorporate them in to the badda system. In this process the fisher folks were absorbed into Sinhala society, but the Muslims were not thus acculturated because they clung tenaciously to their faith; but they functioned technically like a caste group. (Dewaraja. p 88)
In the reign of Keerthi Sri Rajasinha, Sheikh Alim, a Muslim was appointed madige badda (Transport department) nilame and after him his grandson, Sheikh Abdul Cader held the same office. Later, Makula Mohandiram, a Muslim was madige disave of the seven korales. Since the madige department included both Sinhalese and Muslims, here we find an example of Muslims rising to high offices of authority over the Sinhalese through their association with the badda system. Obviously, race and religion were no consequence when it came to appointments.
Although it is generally believed that the Muslims are versed only in the arts of trade and commerce it will be seen that there were other areas in which they excelled, one of which was medicine. Certain Sri Lankan Muslim families had distinguished physicians among their members, who rose to pre-eminence in the profession. In addition Muslims also functioned as weavers, tailors, barbers, and lapidarists.
A Muslim physician Suluttan Kuttiya, who was originally practicing medicine in Galle was invited to the Kandyan court, taken into royal service and given land near Gampola, where his descendants lived till 1874 and were known as Galle vederalala or the physician from Galle. Although one cannot be sure about the numbers, it is reasonable to assume that there was a drift of Muslims to the interior in the eighteenth century as well. They made the Kandyan kingdom their base and travelled up and down for purposes of trade when conditions were not unfavorable. The first generation of immigrants married Kandyan women and their offspring who were invariably socialized as Muslims, either intermarried among themselves or married new immigrants of the same faith so that with each generation the Islamic identity was maintained and strengthened. (Dewaraja. p 97,p123).
Muslims as Functionaries in the Dalada Maligava or the temple of the tooth
The Muslims were involved in the functioning of the Dalada Maligava. The Service Tenure Register of the Kandy district prepared in 1872 gives the names of several Muslims who were occupying service shares belonging to the maligava in return for service.
The Dalada Maligava owned extensive lands called maligagam and the administration of these was entirely in the hands of a lay officer called the diyavadana nilame, appointed by the king from the radala aristocracy. So in a largely non-monetary economy the services rendered to the maligava were paid by grants of land. The supply of salt and dried fish could be considered as a purely utilitarian service rendered by the Muslims and involved no religious or cultural significance. Two Muslims, Mohammed Lebbe and Udum Lebbe occupied the lunudena panguva ( the share that supplies salt) of the village of Pallegampaha Kahavatta belonging to the Dalada Maligava. The service attached to the share was to supply the maligava with 20 measures of “good clean salt” for the New Year festival. It is clear from the foregoing that Muslims were involved in the administrative and ritual aspects of the functioning of the dalada maligava. (Dewaraja. p 103-p107).
The tradition connected with the Kahatapitiya mosque near Gampola further illustrates the munificence of the Sinhala kings towards the Muslims. The site where the mosque now stands was a waste land with few trees. According to tradition an ascetic from Mecca sat here in mediation and his dignified motionless posture struck the attention of a toddy tapper who had come to tap the palm tree. In order to ascertain whether this figure was alive or dead, the tapper is said to have sliced off the tip of his nose. The ascetic remained motionless. The following morning the toddy tapper was astonished to see the piece he had cut off re-attached to the nose. The tapper was overawed and related his experience to the Gampola king, who visited the ascetic and asked him what he needed ‘’only a strip of land to lay my head on,” was the reply. When the king wished to know the extent required, the ascetic threw his bangle called the sakkara valalla in four directions and indicated the area. This was granted and the area is still known as sakkarankotuva. The saint Bhavakauf was deified and a tomb was built in his memory. Later a mosque sprang up on the same place and it continues to be a well known place of pilgrimage. Also many lands have been granted to moor men representing high authority within the kingdom, the Lindekotuwa Gedara granted to Abdul Quddus in Gampola and several other offerings made to dignitaries shows how the kandyan king showed remarkable contributions and tolerance towards the Muslims.
There are several Muslims families in the Udarata even today bearing the family names Mohandiramlage, Vidanelage and Lekamage all of which signify their official connections in the past. And as we examine this long odyssey of Ceylon moors, it reveals a kind of saga where the foundation of an old community had been laid by early Arab traders.
By Zeyan Hashim
M C Abdul Cader : The man who fought for the fez by M.P.M. Saheed Everyone knows of the vagaries that sartorial styles are subjected to. Today, more than ever, styles of dress and minor articles of dress like ties, shoes, head gear etc., seem to change with every change of wind ! We are aware that an important item of dress, the head cover and, for the Muslims, more than for any other community, this is very important and has not been spared these changes. At least the older generation which has lived long enough to notice the changes that have taken place in the head gear of the Muslims, will have rather a sad tale to tell: if one would look back to some fifty years ago, one would remember that it was the fez cap that was considered regular and prescribed head cover for a Muslim in all walks of decent society - from any distinguished social gathering, right up to the Supreme Court. This reminds one, of the mighty pitched battle that was led from the front by doughty Batticoloa Advocate, Mr. Mohamed Careem Abdul Cader, to get the courts of Law, including the Supreme Court to accept the fez as regular and acceptable head cover as a part of the dress worn by Attorney (Muslim) at the Bar. It was the year 1905, when, as everyone knows, British Colonial power was at its zenith, when Britain ruled the waves, when they could waive rules when it was convenient for them, but were no so willing to do so for the 'natives'. It was before Chief Justice at the time, Sir Charles Layard, the doughty Muslim Advocate from Batticoloa, appeared on behalf of a client, wearing a red fez cap; the Chief Justice took one look and roared: "Stand back Sir, you have a pair of boots, too, I see. You must take off your boots or remove your cap: unclothe yourself at one end. Otherwise you are showing disrespect to this Court." But Advocate Cader refused to do either. Thus was sparked off a bitter contest. The Muslims took the matter very seriously, they considered the order of the Chief Justice as an insult to their religion and to their community. They lost no time in organizing a protest meeting at the premises of the Maradana Mosque: a Muslim lawyer from Bombay was got down to advise them and to address the gathering. Incidentally a photograph of the Organizing Committee set up for this purpose is available and, one cannot fail to notice how impressive this distinguished group looks. There they are: Messrs S.L. Mohamed, Hadijiar, J.P., W.M. Abdul Rahman, Raffiuddin Hamed, Sir Mohamed Macan Marcar, Carimjee Jefferjee, Meera Lebbe Marikkar, M. C. Abdul Cader, I.L.M. Abudl Azeez, Meera Lebbe Marikkar and Abdul Careem. They sat down to plot out strategy and action and pursue them to the bitter end. The Bombay lawyer addressing the meeting said that he had worn the fez before even the Queen of England (Queen Victoria) at the Buckingham Palace Court they now claimed the fez was decent, regular and acceptable item of head gear to be worn by Muslims at the Supreme Court Bar.Representations were made to the Governor at the time, Sir Henry Blake, and protests soon reached Whitehall and, on instructions received from there, the Governor intervened and it was finally decreed that the fez was appropriate head cover for Muslim lawyers to wear at the Courts of Law, including the Supreme Court. Even as late as fifty years ago, the fez was quite commonly worn by Muslims at every important occasion; it was worn at school by Muslim students, and accrued no offence at any level. In villages, among the poorer Muslims, when they went out, very often they wore a large red kerchief folded round their heads; the fez incidentally was rather an expensive article, being manufactured out of felt and imported. The fez probably originated in Turkey during the Oattoman empire which included most of the Middle East extending to the Balkans and Spain, and was widely used there until the social revolution initiated by Kamalk Aturturk, after which it went out of vogue in the country. Today, in this country, most Muslims prefer not to wear not only the fez, but also any head cover when they go out. At the Mosque and funerals, because a head cover is considered mandatory, they would wear a white or coloured skull cap and those who don't have even that would simply cover their heads with a small handkerchief. So the decline of the fez seems complete. One may guess that to most Muslims the fez seems rather odd and outlandish and perhaps, incompatible with modern sartorial modes: the young men today may not be easily persuaded to wear a fez out in the streets. May 27th, this year marks the 57th death anniversary of this great man, M.C. Abdul Cader, the first Moor Graduate and Advocate who declined to remove his fez cap in the Supreme Court on the orders of the Chief Justice, thus setting off the great battle which he ultimately won for the Muslims of this country, restoring their dignity and self respect as a community, it behooves the Muslims, therefore to think of him with the honour and respect he deserves. |
Orabi Pasha
Historical significance of Egyptian exile
M.Y.M. Meeadhu
Orabi Pasha who was banished from Egypt arrived in Sri Lanka on January 10, 1883 by ship known as SS Mariotis. In fact the arrival of this Egyptian exile constituted historically a notable event that impelled the reform attitude of Sri Lankan Muslims. Hence, the day of his arrival is commemorated by all Muslims in the year 2010 as a tribute to his great contribution to revival of modern education among Muslims. It is 127th commemorative year of Orabi Pasha's arrival in Ceylon.
Why Orabi Pasha came to Sri Lanka
It is expedient to trace the historical background of the circumstances that caused the arrival of Orabi Pasha in Sri Lanka. "In 1882, there was serious revolt in Egypt caused by the mis-government of Khedhive Ismail and his successor, Tewfik Ismails' "follies of palace building, his follies with European women and his follies of royal entertainment" (Blunt Wilfred, history of the English occupation of Egypt) plunged him into financial difficulties.
He began to fleece the peasantry (fellahin) and embittered this class and became more and more involved and financially indebted to the British and French who had control over Egypt at that time. These two powers had him replaced by Tewfik. Mis-government still continued and in addition to the peasantry, the Egyptian army became a centre of discontentment. The Egyptian officers in the army had suffered under Ismail and were still suffering under Tewfik.
The dissatisfaction among the peasantry and the discontent in the Army found in Ahmed a convenient leader. He represented the peasantry, being a member of distinguished Fellahin family and being a Colonel in the army became the spokesman for the Egyptian soldiery. Around him grew the Nationalist Movement which was the inevitable result of the misgovernment of the Khedhives." (Debb A.C.)
In 1881, Orabi Pasha and his fellow colonels sent a petition to the Khedive to inquire into the discrimination in the matter of promotion to higher ranks in the Army and for the removal of the War Minister. But, the Khedive arrested them in his palace. When the inquiry was in progress, the soldiers of Ali Fahmy rescued the colonels.
Then, Mahmoud Samy was promoted as Prime Minister and Orabi Pasha as Minister of War. The whole country was pleased with these appointments as "a thorough nationalist combination came into being". At this stage, Orabi Pasha reached the peak of his popularity and was being referred to as 'Al - Wahid' (the only one) in addition to being known as 'El-Misri' (the Egyptian).
The National movement at this stage took a turn for the worse. Foreigners were attacked openly. As a repercussion, public opinion in England was roushed and Sir Garnet Wolsely was sent to Egypt to put an end to this violence. However Orabi was later much misunderstood and misrepresented in Egypt and abroad. As a result, he was imprisoned. Sir William Gregory gave Englishmen a true insight into the character of the man who was about to be the virtual dictator of Egypt, (Gregory's Autobiography). In the British parliament, Lord Randolph Churchill asked the Prime Minister whether Orabi's life was safe. (Hansard's parliamentary debate Oct-Nov 1882).
At last, Orabi and the leading prisoners were to plead guilty to then main charge of rebellion and would be sentenced to death and the sentence be immediately commuted to exile for life. But after much discussion, Blunt and his friends were able to get Ceylon as the place of exile. (Debb A.C.)
Orabi and companions leave for Ceylon
All these men and their families left Suez on December 27, 1882 in the Ship S.S. Mariotis. They were in charge of Maurice Bay. An Englishman, who was in the service of the Khedive. The Secretary of the State informed the Governor of Ceylon by Telegram, "Twenty seven Egyptian exiles proceed Colombo-Provide temporary quarters and fund avoiding unnecessary expenses will ultimately choose residence in the Island." These men were referred to as the Egyptian Exiles both in England and Ceylon. They were all Pashas.
Reception to the Egyptian exiles in Ceylon
On January 3, 1883, the Ceylon Times reported the special news item that Lake House, the property of Loos and Vanculenburg had been engaged by the Government for Orabi Pasha. On the next day it reported that a telegram had been received requesting the Government to provide quarters for Orabi Pasha and seven companions. Accordingly, Lake House, Haarlem House, Struan House and Braybrooke Lodge had been selected for their temporary residence. Ultimately, the Exile like any other refugees would be allowed to choose their own residences in the Island. Thus, on January 10, 1883 the Chartered ship SS Mariotis anchored in the Colombo Harbour. The master Attendant (Captain Douman) and port surgeon (Dr. Garvin) boarded the vessel and performed their duties. The Lieutenant Governor, Sir John Douglas next boarded the vessel. Finally the exiles were to come ashore the next day.
On January 11, the Muslims living in and around Colombo gathered in thousands on either side of the road from the Jetty to the Barracks. A distance of nearly a quarter mile and demonstrated their sentiments and enthusiasm in welcoming Orabi Pasha and his seven companions without bothering about the British rule in Ceylon during that period.
At that time there were about 197,775 Muslims in the Island out of them there lived about 32,208 Muslims in Colombo. According to Sri Lanka National Archives/5/213 - Despatch of January 13, 1883. They (Muslims) are without doubt the most energetic race in the Island. They had religious and racial ties with the Egyptian Exiles for they had originally come to the Island from then region of the Persian Gulf long before the arrival of the British.
Orabi's background
He was born in 1839/40 at Hariet-elRasna near Zagazig. He was the son of a village Shikh and a member of a fellahin (peasants) family with strong religious affiliations (Debb). After doing some studies at Al-Azhar University for a brief period, he was conscripted to the military service at the age of 14 and secured higher ranks, first as Lieutenant at 17, Captain at 18, Major at 19 and as Lieutenant Colonel at 20.
The Khedive Ismail made him a Pasha and arranged a wife for him from the Khedive harem. He had been popular as a hero of the oppressed Egyptian soldiers and fellahin, for a short period.
Although he was not a literate he spoke eloquently in Arabic and commanded the respect of Egyptians by his excellent habits and winning strategies.
As far as his towering personality was concerned, he was tall heavily built and slow of movement. He had a dignified appearance. But materially, he was poor without any worthwhile properties.
On arrival to Ceylon, he looked a well built man with a heavy moustache, whiskers and beard cropped short. He played the role of a leader in his group of Exiles.
On Friday January 12, 1883 Orabi paid his first visit to Colombo Maradana mosque for Jumma prayers. On this occasion the local Muslims followed him in grand procession.
Gradually, Orabi Pasha exerted his influence on the life of Muslims who lived in Colombo and other neighbouring villages and towns. He associated himself with the prominent leaders and intellectuals of Sri Lankan Muslim community and because of his attracting personality he began to shine as a guide, philosopher and a great friend of the Muslims. Though they were active, rich and capable, they needed a mentor to invigorate them. Undoubtedly, Orabi Pasha fulfilled the Ceylon Muslims' great expectations.
Siddi Lebbe, a leading Muslim intellectual from Kandy visited Orabi frequently in Colombo and exchanged progressive views on vital subjects like modern liberal education and religious instruction with special stress on study of Arabic language and literature. Orabi stressed the value of English education and under his inspiration the wealthy philanthropist Wapichee Marikar founded Zahira college in 1892 in Colombo, Maradana using the name given by Orabi.
As a result of association with Orabi and his companions, Sri Lankan Muslims took a keen interest in studying Arabic language with the main objective of understanding the Quran and Hadees and adopted the Egyptian dress of trousers and covering their heads with the fez or Tarboosh in imitation of the Pashas.
During his 19 years of exile Orabi Pasha inspired the Ceylonese nationalists and influenced the Muslim community that found him the capability to guide and the qualities of a good friend.
Orabi Pasha lived in Colombo until 1892, then he moved to Kandy in the house known as "Arabi House" until he was pardoned in 1901. Finally, on September 17, 1901, the German ship known as Princess Irene sailed from Colombo Harbour carrying Orabi Pasha and his family to their motherland, Egypt where he died peacefully on September 21, 1911.
Monument of Orabi Pasha
The year 1983 declared as Orabi Pasha year, late Prime Minister R. Premadasa recommended the purchase of Orabi Pasha's Houses situated at 26 George E. De Silva Mawatha, Kandy by the Egyptian Embassy for its transformation into a permanent Museum and Cultural centre which remains as a monument of tribute to Orabi Pasha and his seven
heroes.
Justice M T Akbar’s 69th death anniversary:
A Judge who was a man of God
Chelvatamby Maniccavasagar
The 69th death anniversary of Justice M T Akbar (KC) was observed on last Sunday. In fact, Justice Akbar was one of the most distinguished sons of the Malay Community. He was a descendent of a powerful and influential Malay family whose members held commission in the famous Ceylon Rifle Regiment.
Justice Akbar received his early education at Royal College where his career was not only brilliant, but exceptional. In the college he won the Turnour Prize, the de Soysa Science prize, the English essay prize and also won the government university scholarship. Thereafter, he proceeded to Cambridge and his record at Cambridge was splendid. He returned to Ceylon as a Barrister-at-law (Gray's Inn) with a BA, LLB (Can tab) behind his name. He was even a qualified engineer.
After practising as an Advocate, he joined the Attorney Generals Department as a Crown Counsel on June 9, 1909. During 1918 to 1919, he was an Acting Additional District Judge, Colombo on several occasions. From 1920-1921, he was an acting Solicitor General and was appointed as Solicitor General on October 6, 1924 and became Attorney General on November 1928 and thereafter he was appointed as Supreme Court Judge.
He was the first Muslim to adorn the Supreme Court Bench and was also the first Muslim to he raised to the status of ‘King's Counsel’ (KC).
Mid-day prayers
Justice Akbar was the respect of all sections of the people and his first love was his religion. Even as a Judge, he used to retire to his Chambers for his mid-day prayers. He strictly adhered to the teachings of Islam and at all times manifested the lofty concepts of Islamic brotherhood.
Outstanding for his high academic attainments and supreme professional skill Justice Akbar also made an extensive study of Islam and propagated the religion in every possible manner. Even before he passed a death sentence on a man who was found guilty in a murder case, he used to retire to his Chambers and pray to Allah to forgive him and say that he had no right to take anyone's life. This shows his compassion, human and humane qualities and his sympathetic feeling towards all human beings. That was the reason, he was held in high esteem by the people of all communities and they called him ‘A Judge who was a man of God'. Further, a salient characteristic in him was that throughout his life he shunned pompousness and frivolities.
Criminal cases
Justice Akbar served with Chief Justice Abrahams and Justice Koch in the contempt of court case where the then Editor of the Daily News was charged for an editorial he had written ‘Justice on Holiday'. The Editor was sentenced to a fine of Rs 1,000 and imprisonment till the rising of court. Furthermore, no case created so much interest in the public as the Duff House Case. It was a case in which one Stephen Seneviratne, a Barrister-at-law and an advocate was charged with having murdered his wife on October 15, 1933. After a trial of nearly one month before Justice Akbar and the Jury, the accused was convicted of murder on June 14, 1934, but this sentence was later commuted to imprisonment for life.
In the latter part of his career as a Supreme Court Judge, he was called upon to sit in judgement in some of the biggest criminal cases of that time. He sat in judgement in this case where a well-known proctor from Gampola was involved and which resulted in the proctor's conviction.
Public projects
Justice Akbar (KC) retired serving as Supreme Court Judge, who in fact rose to become the Chief Justice of the Supreme of Ceylon. But, it was in the character of him to tender his resignation from the high office he held when a judgement of his was turned down in the Lord of Privy Council in England – then the highest appellate court of the Colonial Raj. He was appointed as a nominated member of the Colombo Municipal Council in May 1937. Besides, he served on many commissions and committees dealing with public projects of importance. He was a member of the Board of Education, Chairman of the Committee on the site for the proposed university and chairman of the committee on Muslim marriages. The Akbar Hall at the University of Peradeniya and a street in Colombo ‘Justice Akbar Mawatha’ are of course constant reminders of this great Sri Lankan Muslim.
Indeed, Justice Akbar was a scholar, Educationalist, Lawyer, Jurist, Member of the Legislative Council, Lecturer in Law who produced generations of lawyers, Judges, workers in the course of social reforms and religions devotees and also made outstanding contributions towards the development of Muslim Law in this country.
| http://archives.sundayobserver.lk/2004/08/29/fea24.html Siddi Lebbe :
The sage leader of the Muslim community
June 11th 1838 is the 166th birth anniversary of Mohammado Cassim Siddi Lebbe, lawyer, educationist, scholar, philosopher, seer, writer, publisher, social reformer and visionary.
 Born in Kandy to a family where intellectual and religious pursuits were encouraged, he was determined to follow his father M. L. Siddi Lebbe's footsteps. The senior Lebbe was one of the 1st Ceylonese proctors, and was the Head Moorman of the district in 1833. M.C. Siddi Lebbe became a proctor in 1862 at the age of 24. He practised in the District Court of Kandy as well as the Supreme Court.
He was a member of the Kandy Municipal Council representing Ward No. 4 for eight years. He also acted as Municipal Magistrate for four years.
Siddi Lebbe felt that the Muslims should be aroused to realise their sorry state. They were educationally backward, economically stagnant, culturally isolated, religiously obscurantist, intellectually sterile and politically insignificant. This he sought to achieve through the Arabic-Tamil weekly, he founded to which he gave the name 'Muslim Naisen'.
In 1884 he pioneered the first Anglo-Mohamedan School at Colombo with the assistance of Orabi Pasha - the Egyptian exile who was a freedom fighter and the aid and affection of Wapchie Marikkar - grandfather of Sir Razik Fareed - who was a builder, architect, educationist and philanthropist. Eight years later, this school was renamed Al Madrasatuz Zahira, the present Zahira College.
Siddi Lebbe was a Tamil an Arabic scholar. In his view, the Muslims had been misled by the local and Indian Alims. He criticised their explanation of Islamic teachings and the Ulamas issued Fatwas of Kufr - infidelity - not only during his life-time but also after his death. Many of the Muslim Schools founded by Siddi Lebbe in Kandy, Kegalle, Udunuwara, Nuwara Eliya, Hatton, Kurunegala and Badulla were managed and financed by him. He even printed school books and distributed them free to pupils.
Although he was a rich man, at the time of his death, he had either sold or mortgaged the major part of his properties in order to finance his schools. He started the First Muslim Girl's School in Kandy where his sister was the Head Teacher.
In brief, what the Venerable Anagarika Dharmapala and Col. Olcott have done to the Buddhists, and what Arumuga Navalar has done to the Hindus, the great Siddi Lebbe has done to the Muslims of Ceylon. It was mainly due to his agitation that M. C. Abdul Rahuman was appointed as the first Muslim member to the Legislative Council.
People seldom recognise the merits of an outstanding person in his own life-time. Signal services rendered by such a personality for the common good of this country remain unsung until reminded. The late M. C. Siddi Lebbe who was the father of Muslim education in Ceylon, a dynamic social worker and one who sacrificed everything he possessed to uplift the Muslim Community culturally, suffered the same fate.
Pulsating enthusiasm which prompted him to make positive contributions to the country as a whole, were not recognised in his days, but the dawn of this century gradually changed our outlook and sense of values, mainly due to spread of education, culminating in the attainment of Independence in 1948.
After his death on 5.2.1898 the entire Muslim population has paid homage to the inspiring life and work of the late Siddi Lebbe as one of the greatest sons of Lanka. It is due to these factors, that the Central Government included the name of C. Siddi Lebbe in the list of National Heroes. In addition on Rs. 1 Stamp was issued on June 11, 1977.
In 1966, the Central Province Moors' Association, 84 D. S. Senanayake Vidiya, Kandy submitted a memorandum requesting the Kandy Municipal Council to change Lady Gorden's Drive upto Odeon Theatre Junction to Siddi Lebbe Mawatha. The Motion was proposed by the late A. A. Dharmasena and seconded by Ismail Quddus.
The change took place on 29.12.1966.
The Central Province Moors' Association in 1966 submitted another memorandum to the Education Department to change the name Osmania Maha Vidyalaya to Siddi Lebbe Maha Vidyalaya. This request was granted. This school was started by Siddi Lebbe and the head teacher was his sister.
Through Siddi Lebbe's writings, we are able even to this distant date, to have a glimpse of his character and capacity, his pious spirit and his penetrating intellect, and to conclude that the clever diagnosis he made of the grave ills afflicting his people remains as sound now as it was then; the remedy he wisely prescribed still continues to be equally efficacious, though with a slight change in diet and dosage - indicative of Siddi Lebbe's pioneering ability and sage leadership.
M. P. M. Saheed |
Dr. A. M. A. Azeez's contribution to Muslim education
Extracts from the Marhoom Dr. A. M. A. Azeez Memorial Oration delivered at the Mahaweli Centre auditorium on 10th December, 2002 on the invitation of the Dr. A. M. A. Azeez Foundation and the All Ceylon YMMA Conference. Marhoom Senator Abubakkar Muhammad Abdul Azeez, better known as A. M. A. Azeez, was an illustrious son of our soil who is worthy of emulation. He was born on 4th October, 1911 into a fairly well to do family in Jaffna. His father, Janab. Abubakkar, was a leading lawyer who also served the community as a Quazi. It will be recalled that Janab. Abubakkar entered the political arena as a Member of the Jaffna Urban Council, which Council he also served with distinction as Vice Chairman, and was at the time of his demise in 1946, the President of the all Ceylon Muslim League, in fact the first ever Muslim resident out side Colombo to hold this important position. Like most other Muslim children of that era, Marhoom Azeez began schooling in an Arabic Tamil school, but after 3 years of this he changed over to Vaithiswara College where he spent two fruitful years. He then joined Jaffna Hindu College with a view of mastering Science and Latin, which he thought would stand in good stead when he eventually entered an institution of higher learning. Marhoom Dr. Azeez was a brilliant student whose progress in school was propelled by double promotions and the like, resulting in him being underage to enter the university when he did qualify for admission. He entered the Ceylon University College in 1929 where he was an exhibitioner in history. He graduated in 1933 winning the Ceylon Government Arts Scholarship, and proceeded to St. Catherine's College, Cambridge for further studies in history. His stay in Cambridge was short-lived as he decided to return to the island after only one term at St. Catherine, when he was informed of his success at the Ceylon Civil Service Examination. He departed from an academic career of singular distinction and even more promise to become the first ever Muslim to enter the Ceylon Civil Service. This no doubt was the beginning of his extremely service minded, exemplary and selfless public life, which can serve as a model to any contemporary social worker, public officer or politician. Although it is difficult to divide the life of any individual into strict compartments, the public life of Marhoom Dr. Azeez lends itself into a three-fold classification, namely of Civil Servant, Muslim educationist and politician. What is remarkable is that in each of these successive but sometimes overlapping roles, Dr. Aziz exhibited his concern and commitment for the welfare of the Muslim community and a willingness to sacrifice anything and everything for the cause of his people and nation. He also believed in one Ceylon, for all her people. The first thirteen years of his public life commencing in the year 1935 portrays him as a devoted, hardworking and enthusiastic public servant in the Ceylon Civil Service. He held many responsible positions ranging from Information Officer, Administrative Secretary and Emergency Government Agent, which gave him ample opportunity to interact with the Muslims all over the Island, and in particular in the Eastern Province where he held the post of Emergency assistant Government Agent. During his tenure of office in the East, he was able to study, analyze and assess the problems of the Muslims of that region, and he will be long remembered for his dedicated service he rendered to the people of the Eastern Province. Even during his stewardship in the Ceylon Civil Service, Marhoom Azeez showed a great deal of interest in Muslim education and scholarship, pioneering in 1938, the Muslim Scholarship Loan Fund, which was the forerunner of the Muslim Scholarship Fund established by him in 1945. As he stated in the course of his presidential address at the Muslim Educational Conference organized by the educational branch of the all ceylon Muslim League held in Kalmunai in May 1949, his position as AGA (Emergency) in the Eastern Province helped him to come into intimate contact with the people of Kalmunai. To quote the words of Marhoom Azeez: "..... it was in this area that I became fully aware of the importance of education. I realized that education, and education alone, is that master key that could unlock all the doors to progress and in any social programme of the Muslims the first and foremost place should definitely and distinctly be given to education." It was probably this line of thinking that persuaded Marhoom Dr. Azeez to take over as the Principal of Zahira College from his illustrious predecessor Marhoom Dr. T. B. Jayah in the year 1948. This was indeed a great sacrifice, as Dr. Azeez was at that time steadily heading towards the pinnacle and plums of public service, which he opted to give up though he was not even an old boy of Zahira. As Hon. H. H. Basnayake, Attorney General of Sri Lanka who later became the Chief Justice of Sri Lanka, when he presided over the prize giving at Zahira College, Colombo in 1955 commented:- "Two names loom large in the history of Zahira College. They are Jayah and Azeez. In the era of Jayah, Zahira emerged from childhood to youth. In the era of Azees it passed from youth to manhood." The Jayah-Azeez period, also called the 'Golden-era of Zahira' witnessed the blossoming of may a brilliant product that made enormous contributions for the development of this nation in various fields. They came from all communities and races of this country, not just Muslims. Under the Leadership of Azeez, Zahira became one of the best schools in the Island. Zahira flourished in education, sports and other extracurricular activities and good number of children entered university from there. Like his illustrious predecessor Dr. Jayah, Dr. Azeez put a great deal of emphasis on the indivisibility of spiritual and material education. As Dr. Aziz himself has explained.: "In this context, learning was always Qur'an-centred: that indeed is the special feature of the Muslim tradition. The Holy Qur'an occupies a place in Islam that finds no parallel in other religions of the world; for, to the Muslims the Holy Qur'an is not a mere book of religious maxims or a collection of devotional hymns; nor is it of human or prophetic origin; instead it is a code of life laying down the correct pattern of conduct. It is the Word of God revealed to His last Prophet. Eduction in Islam therefore begins and ends with the Holy Qur'an. All branches of knowledge, whether strictly theological or broadly scientific, thus derive their inspiration from the Holy Qur'an." Dr. Aziz made every endeavour to provide technical education to the students and in fact made use of an offer by the Education Department to grant an interest free loan of Rs. 80,000 in 1956 which was utilized for putting up a building for practical education. Being an erudite Tamil scholar, Dr. Aziz also commenced parallel classes in Tamil in 1949 beginning with a Tamil Lower Kindergarten. While being Principal, he established the 'Thamil Sangamam' together with the likes of Professor Sivathamby and Professor Sivagurunathan, both eminent scholars and distinguished old boys of Zahira. Marhoom Azeez was widely responsible for nurturing the Tamil Language and published many important titles in Tamil. One of his many acclaimed books, 'Ilangaiil Islam' (Islam in Sri Lanka) won the Ceylon Sathiya Academy award in the 1960s. His English publication 'The West Appraised' (1964) provides valuable insights into the contribution of freedom fighters of Sri Lanka and India such as Anagarika Dharmapala, Dr. W. A. de Silva, Arumuga Navalar, Swami Vivekananda, Mahatma Gandhi, Mohamed Ali Jinnah, Seyyed Ahemd Khan (founder of Alighar University India), Orabi Pasha, M. C. Siddhi Lebbe and many others. A. M. A. Azeez was in fact a great thinker, reformer and prominent educationist. His works and thoughts bear comparison to the great Islamists of the late 19th Century such as Moulana Jalaludeen Afghani, Muhammad Abduh and Allama Iqbal. It was in fact Azeez who introduced the works of Iqbal to the Ceylonese and established the 'Iqbal Institute' at Zahira College. The Islamic College 'Jamiah Naleemiyyah' of Beruwala, which has produced many Islamic Scholars was a brainchild of Azeez. The great Muslim Philanthropist Naleem Hajiar who has donated immensely for the devolvement of Zahira including construction of the magnificent hostel building, made Azeez's dream a reality. In the field of education Dr. Azeez also stressed the importance of English education for Muslim students. The goal of Dr. Aziz was to make Zahira the radiating centre of Muslim thought and activity. With a view of realizing this dream, he activated the Muslim Scholarship Fund, established Old Boys Associations in Karachi and other capital cities, streamlined the administration of the school and attracted the support of wealthy and educated Muslims of enhancing the content and quality of education and sports at Zahira. Sometimes Dr. Azeez had to adopt strong arm tactics to meet challenges arising from the foolishness of parents and greed of others having vested interests in Zahira which often manifested itself in unruly behaviour and violence. Marhoom Azeez was so successful that the number of Zahirians gaining admission to the universities increased rapidly during the Azeez era from almost zero in the early 1950s to 11 in 1958, 14 in 1959 and 15 each in 1960 and 1961, at a time when the country's student population was far less than what it is now and university admissions were countered in hundreds and not thousands. Zahirians also excelled in sports such as Cricket, Soccer, Rugby Football, Boxing, Shooting and Cadetting and were dreaded by mighty opponents such as Royal, Trinity and S. Thomas'. In 1956 M. H. Ameen won the coveted Queens Cup for Best Marksman of all ages, and in Cricket, Zahira amassed the highest score for the season - 536 runs for 2 wickets. The very next year Zahira became Schools Champions in Soccer, which is a trend that continues to this day. Let me now turn to what I consider the most important facet of Marhoom Azeez's illustrious career, his political life. It is here that one encounters a statesman of the highest order who was lost to our community due to its lack of vision. With the establishment of the YMMA conference, Dr. Azeez began to play a significant role in the political arena of Ceylon. He joined the United National Party, and in 1952 was elected into the working committee of the party. He was also appointed into the Upper House of Parliament, better known as the Senate, on the recommendation of the Prime Minister late Dudley Senanayake. It was while he was a Senator that the Official Language Bill was presented to the Parliament. The decision of the UNP to support the 'Sinhala only' policy at a UNP Parliamentary meeting was vehemently opposed by Senator Azeez. Not only was he vociferous in his dissent to it, but he went a step further and resigned from the party which he loyally served. He endorsed the thinking of the late Dr. Colvin R. De Silva that the recognition of both Sinhala and Tamil as official languages will preserve Ceylon as one nation, whereas the adoption of Sinhala only will create two nations. Senator Azeez's main misgiving in regard to the 'Official Language Bill' was that, he thought that it posed a challenge to the separate identity of the Muslims as an ethnic group distinct from the Tamils, which the Muslims had been trying to preserve even during the pre-independence period. He also foresaw the division of our community into Tamil speaking and Sinhala speaking Units. In his own words, " ..... the abandonment of Tamil by the Muslims of the South and Central Ceylon would almost cut them off from the Muslims of the East and North Ceylon; ..... would deny them the benefits of the Muslim-Tamil literature produced in South India; ..... would make it difficult for the theological institutions in Ceylon to function effectively ..... (but) ..... Sinhalese cannot also be neglected in the present context of affairs in Ceylon ..... and the abandonment of Tamil would definitely destroy the solidarity of the community and considerably weaken its political power." Unfortunately the events that unfolded after 1956 have proved the predictions of Senator Azeez to be very prophetic indeed. Not only did the implementation of the Official Languages act cause the two major communities of our country to drift far apart, it also has resulted in a deadly civil war bringing with it utter misery and hardships to the people of this country, some of whom are still refugees in and out of the country. As far as the Muslims are concerned, the emergence of the Muslim Congress with its power base in the east has brought into focus the sharp differences in the aspirations of the Muslims of the Northeast vis-a-vis their brethren living in the rest of the country. Ironically, the present leader of the Muslim Congress, who himself hails from outside the Northeast, has the responsibility of reconciling these apparently contradictory needs and aspirations, and going through the peace negotiations with a sense of balance which will avoid any kind of future disharmony between these two units of our community. Mercifully, our present leaders, who have had the benefit of the wisdom of the hindsight, have come to the realization that Marhoom Senator Azeez was right after all, and his resignation from the party and the Senate was not in vain. I conclude my address on this Founders Day praying to Almighty that Marhoom Senator Azeez be rewarded in the hereafter for his great service to the cause of Islam and the Muslims of Sri lanka, and may he and all those great men we commemorate on this Founders Day attain Jannathul Firdows. I am deeply grateful to the President and members of the Dr. A. M. A. Azeez Foundation and President and other office bearers of the All Ceylon YMMA Conference, for inviting me to participate in today's function, and I also thank Almighty Allah for giving me this opportunity. Assalamualaikum. |
Al Haj Dr. T. B. Jayah - he enriched Lankan history
WE are placed at a vantage point of time where we could gauge the contributions that past leaders have made and assess for ourselves the merits that have been recorded in the archives of history.
One such leader was Dr. T. B. Jayah - a colossus who strode the Lankan landscape and made a name for himself that not only current politicians but also history itself has to take note of. No ordinary politician he, but a statesman par excellence that aspiring leaders would do well to emulate.
Dr. T. B. Jayah's purpose in education was clearly defined. He took into account the existing social conditions of his time and used this to enrich the minds of his pupils and to liberate them from any preconceived notions, thus stimulating in them a mental activity that enabled them to think freely.
But free thought would amount to nothing if one was not permitted to express them and T. B. Jayah made certain that the powers did not prevent his proteges from performing this exercise.
Thus it could be said that the supreme irony was when he had to say something to respond to arguments raised by his 'socialist' minded students.
The paradox was that in later life this great teacher and his students found themselves diametrically opposed to each other in the political arena but the admiration for each other never waned, but grew with each passing day - they were indeed thick pals in Parliament, which should serve as a model for modern Parliamentarians on both sides of the divide.
But his purpose was not to see that his students conformed to his way of thinking as is clearly seen in the political lives of his students. To him education was not just cramming for and passing exams. Why it was not just learning either. To him education was the means for the flowering of the intellect and the mind.
This concept was central to T. B. Jayah's values and principles of education and this is borne out in his convocation address to the University of Punjab in 1951 when he said:
"Essentially it is not the mere acquisition of knowledge that is the distinguishing feature of a University but the development of man's personality.
"The will to live together, to enjoy triumphs and share defeats in community, to work together to avail oneself of the triumphs of mind no matter from what part of the world they hail, to contribute to the richness of living and to pursue knowledge in the spirit of free inquiry all these grow from school days and find fullest maturity in the University."
T. B. Jayah was aware of the tragedy of the Muslims, even though they were flourishing in trade and had a good share of wealth. He therefore began a campaign for a greater role for Muslims in public life. At this point of time T. B. Jayah was in a dilemma. He wanted to serve the Muslim community in public life but he knew that would be a hindrance to his duties at Zahira.
Would he be able to serve both? He was a man, a genuine one at that torn between two loves and loyalties. The Muslim community as a whole held in high esteem for his speeches on public platforms strongly championing Muslim unity and brotherhood had inspired the community.
But he was hampered in another way. This one was a bit embarrassing too. N. H. M. Abdul Cader was contesting a seat. Few men in Mr. Cader's position would have given permission for T. B. Jayah to contest when he as manager could have refused.
But unlike now, the community was blessed with leaders of exceptional quality. Mr. Cader gallantly not only gave way for Jayah to make his entry in politics but also avoided any issue that would embarrass T. B. Jayah's election campaign.
I was indeed very fortunate, and I should say blessed, to have come under the influence of such a great man as Dr. T. B. Jayah. I recall my first experience in political activity was when the great man took me by the hand and said a few things.
Very soon I was helping around the political stage interpreting his inspiring speeches into Tamil, travelling around the country - even visiting Jaffna peninsula in support of the candidature of the versatile Tamil leader G. G. Ponnambalam.
If I may be allowed a faint stir of memory. I remember one occasion when he beckoned me to get into the front seat of the car, after he addressed a massive pro-Palestine meeting at the Zahira College grounds, for a student just out of school this was a pleasant surprise entirely unexpected.
Imagine me in the company of Dr. Jayah, such a colourful figure. I don't know what he saw in a youth who came from a poor background and all I can do is to put it down to divine providence and destiny. With Dr. Jayah was another great leader - Dr. Kaleel, himself ensconced comfortably in the back seat.
We drove from Colombo to all the way to the far flung Pottuvil in the Eastern Province since Dr. Jayah and Dr. Kaleel wanted to inaugurate the first stage of the reconstruction of the Jumma Mosque which was severely damaged due to a cyclone and the heavy floods at that time.
The All Ceylon Muslim League had undertaken to repair the Mosque and the two great leaders wanted to make sure the job was done fast and neat by being present at the site themselves.
I remember M. M. Mustapha greeted us at Pottuvil. He was the Finance Minister in Dr. Dahanayake's caretaker Cabinet.
The next day we travelled to Ampara to lay the foundation stone for the present Jumma Mosque which is one of the many monuments that continues to pay tribute to these great leaders.
It was on this occasion I was fortunate to meet Engineer M. M. Ismail of Gal Oya Development fame, who was respected for his engineering feat by the Father of the Nation, D. S. Senanayake.
For all the meritorial services that Al Haj. Dr. Tuan Burhanudeen Jayah had done in his mundane life, he was superbly rewarded by Allah Subhana wa Ta'ala by providing him a permanent abode in Jennathual Baqi, next to the tomb of the Holy Prophet Muhammed in the city of Madinah, returning to his creator "pleasing and well pleased!"
A. H. M. Azwer,
Former Minister of Parliamentary Affairs.
Former Minister of Parliamentary Affairs.
http://archives.dailynews.lk/2002/02/02/fea08.html
Dr. M. C. M. Kaleel's 103rd birth anniversaryby M.H. Amit My association with Dr. M. C. M. Kaleel commenced when he signed as witness to my marriage to Dr. T. B. Jayah's daughter in 1940. T. B. Jayah was then a Member of the State Council. Members of the State Council of the minority communities fearing Sinhala domination consequent to formation of the pan Sinhala Board of Ministers had combined to establish an organisation among themselves called the Minority Group. The Leaders of the Group were G. G. Ponnambalam, T. B. Jayah, Peri Sunderam, I. X. Pereira, G. A. H. Willie representing the Jaffna Tamil, Muslim, Indian Bharatha and Burgher communities. Dr. Kaleel though not in the State Council was a prominent Member of this Group. To strengthen the minority representation in the State Council, this Group put forward its own candidates at by-elections to contest those sponsored by the pan Sinhala Board of Ministers. In 1942 A. E. Goonesinghe was unseated in an election petition being found guilty of corrupt practice. To the Colombo Central seat the All Ceylon Muslim League put forward Dr. M. C. M. Kaleel. He defeated comfortably his main opponent Jinendrasinghe and was sworn in as a Member of the State Council. At this time too there was a serious ethnic problem with G. G. Ponnabalam demanding a fifty fifty representation for the minorities in any future Legislature which D. S. Senanayake vehemently opposed. The problem was finally resolved by an understanding entered into by D. S. Senanayake with T. B. Jayah and Dr. M. C. M. Kaleel. This understanding enabled the passing of the Soulbury Constitution by a two third majority in the State Council and thereafter the formation of the United National Party. A somewhat similar solution for the North East conflict is possible which while ensuring the Unity and Territorial Integrity of Sri Lanka meet the aspirations of the Tamil people without endangering the rights of the Sinhala and Muslim people in a merged North East region. In 1945 Dr. Kaleel suffered his first heart attack and was ill to join the Muslim League Delegation, which gave evidence before the Soulbury Commission nor was he able to attend the inaugural Meeting of the United National Party. In the 1957 General Election he gave way to Dr. T. B. Jayah, who was elected as Second Member of the Colombo Central Multi Member Constituency and was appointed as Minister of Labour and Social Services in the first Independent Cabinet of D. S. Senanayake. T. B. Jayah resigned his seat and his portfolio to take appointment as Ceylon's First High Commissioner to Pakistan. In the by election that followed Dr. Kaleel defeated Dr. S. A. Wickremesinghe of the Communist party. When Dr. Kaleel contested the General Election of 1952 and 1956 I was out of the country. In 1952 he was appointed as Minister of Labour and Social Services in Dudley Senanayake's Cabinet, which post he continued to hold under Sir John Kotelawela's Cabinet. In 1956 he was defeated by thirty five votes by Themis, a postal peon. When I returned to Ceylon in 1957 I resumed my close association with him. He was then the President of All Ceylon Muslim League and I was soon re-elected as one of the Joint Secretaries. In the General Election in March 1960 Dr. Kaleel was elected as the First Member for Colombo Central and was appointed as Minister of Home Affairs in Dudley Senanayake's Cabinet. This Government did not last being forced to resign on its defeat in the Throne Speech. In the subsequent General Election in July 1960 the United National Party was defeated though Dr. Kaleel retained his seat as third Member. He declined to contest the General Election of 1965 giving way to Faleel Caffoor. When Dr. Kaleel returned from England having completed his medical studies to start his private practice in Colombo. He often related to us an amusing incident which occurred in the early years of his practice. A foreign religious dignitary a Guest of N. D. H. Abdul Caffoor had fallen ill with Malaria. Dr. Kaleel was summoned to attend on him. He prescribed Quinine and a tonic. The patient had taken only the tonic and not the Quinine as it was bitter. A couple of days later the dignitary died. It was widely felt that Dr. Kaleel had killed him through his negligence. The following day when he went to the Dispensary, there was not a single patient to consult him. He gave up the practice and joined as Registrar of the Medical College. After a short stint as Registrar he reverted to his private practice and built up a wide though not a lucrative practice amongst the poor people of Maradana. His charges were extremely reasonable based on the capacity of the patient to pay. In due course through experience he acquired considerable diagnostic skill. We must honour him on 103rd year birth anniversary which falls tomorro 2002. |
Uncrowned King of Ceylon Moors
M.C.A. Cader
In remembrance of Sir Razik Fareed on his 25th Death Anniversary on Sunday August 23, 2009I am privileged to pen a few words on the life and works of Sir Razik Fareed. A.R.A. Razik (then known as) the laird of Layards Broadway was born on December 29, 1893 at Layards Broadway, Grandpass, Colombo. His father was Abdul Rahman who represented the Ceylon Moors in the Legislative Council in 1900 to 1916. His grandfather was Wapche Marikar who was a philanthropist and a great builder.
He gave up his early life and ease and comfort and girdled himself to serve his country and community. His grandfather and father had done distinguished service to their brethren. It was fitting that the only male in the third generation should follow their footsteps. He won the New Bazaar Ward of the Colombo Municipal Council in 1931. On March 17, 1936 he was nominated to the State Council as an accredited representative of the Ceylon Moors. On October 16, 1947 he was elected a Senator. Even though the Senate enjoyed precedence, it was no place for a popular leader who commands the respect and admiration of the community. Thereafter he resigned from the Senate on April 25, 1952 and contested the Colombo Central Seat in Parliament and won. He retained the seat at the elections held in 1956 and July 1960. In 1965, he was nominated to Parliament. DonationIn recognition of his service to the country and community he was made a Justice of the Peace and Unofficial Magistrate in 1932. Sir Razik was conferred the Imperial Honour of MBE in 1948 and made a Knight Bachelor in 1951. He was not only a Senator and Parliamentarian but he was also Deputy Speaker, Minister and an Ambassador.Sir Razik's contribution to education was remarkable. He spent his wealth on education and donated a building for the Muslim Ladies College at Bambalapitiya, Colombo. He worked hard to establish Government Muslim Schools throughout the Island, set up Muslim Training Colleges and a separate Unit for Muslim education. It was due to his efforts that Moulavees and inspectors for Arabic were appointed to Muslim Schools. Sir Razik's name will always be remembered as the Father of Government Muslim Schools. Interalia whilst paying a tribute to Sir Razik Fareed no less an eminent and erudite scholar than A.M.A. Azeez, C.C.S., Founding Father of the Ceylon Muslim Scholarship Fund and the YMMAs in Sri Lanka and then Principal of Zahira College, Colombo quoted "As an humble votary of Clio, a mere but diligent student of history, I would venture the prediction that Sir Razik Fareed will be remembered by generations unborn, that he will live in the history of our country as the "Father of Government Muslim Schools." To give political leadership to Muslims, he made use of the All Ceylon Moors' Association of which he was the Life President till his demise in the year 1984. He was able to open over 300 branches of the All Ceylon Moors' Association in every part of the island, personally visiting these areas. In the year 1970, he donated a valuable piece of land to the All Ceylon Moors' Association at Aramaya Place, Beseline Road, Colombo. Toiled hardThe establishment of the Moors' Islamic Cultural Home is another landmark of his activities. He was one of the founding fathers along with W.M. Hassim, JP., A.H. Macan Markar, A.I.L. Marikar and A.L.M. Lafir, JP., on August 2, 1944. He was the President since inauguration till his demise.Sir Razik toiled hard for the emancipation of the common man irrespective of caste, creed or race. He was in the forefront of religious, social and cultural revival of Muslims in particular and in Sri Lankans in general. He was also a freedom fighter. Sir Razik was born with the proverbial silver spoon in his mouth but this did not prevent his rapport with each and every individual. He was a strong believer in a united Sri Lanka. His sincere hope was to foster Yonaka-Sinhala unity. Sir Razik will remain a legend for all times in the history of the country. He was also known as the Uncrowned King of Ceylon Moors. Sir Razik had the privilege of his grand parents and seeing his great, great grandchildren. This is either a world record or a rare achievement. Among the countless services he had rendered to the community during his lifetime the following are some of them - * Establishment of Government Muslim Schools * Establishment of Muslim Training Colleges Appointments of Muslim Teachers, Moulavees and Inspector of Schools for Arabic. He introduced the First Muslim Reader for primary classes and declaration of Meelad-un-Nabi Holy Prophet Mahammad's Birthday as a National Holiday, obtained ratio for Ceylon Moors in matter of appointments to Government Service. He also obtained recognition to Unani System of Medicine. Like his grandfather Wapche Marikar, a philanthropist, Sir Razik followed his footsteps and there was nothing left for him when he breathed his last. Even his wife's property with a large extent and a building was donated to the Moors' Islamic Cultural Home which runs the Lady Fareed home for elders at Makola in the Kelaniya Electorate. Correct pathSir Razik breathed his last on August 23, 1984 - Inna Lillahi Wa Inna Ilaihi Rajioon. Not a single Muslim could help but to shed a silent tear at the passing away of this colossus of a man. His Janaza, after prayer at the Colombo Grand Mosque was carried to its last resting place at 'Pasha Villa' MICH, Dematagoda, a place which was near and dear to him.Sir Razik Fareed led the Moor community in the correct path. Though Sir Razik Fareed is no more his name will remain for ever in the minds of generations to come. He was always best dressed in his China or Waist Silk Suit with the orchid in his button hole and the fez cap. Kathmul Quran is recited annually at his grave-side at 'Pasha Villa' on his every Birth and Death Anniversaries. This is organized by Sir Razik Fareed Foundation in conjunction with the Moors' Islamic Cultural Home. (The writer is a Member of the Board of Trustees of MICH, Member of the Board of Directors, Sir Razik Fareed Foundation, Former Joint Secretary of the All Ceylon Moors Association and Former Administrative Secretary of MICH) |
http://archives.dailynews.lk/2003/05/17/fea03.html
The Golden PlainLife and times of Alhaj H.S. Ismail
By Alhaj A. H. M. Azwer, MP, Minister of Parliamentary Affairs, President, H. S. Ismail Commemoration Committee.
H.S. Ismail is a distinguished product of Puttalam. According to eminent Greek, Roman and Arab historians, Puttalam, Manthota and Galle had Arab settlements several centuries before the birth of Christ. Ibn Batuta, the famous Arab traveller from Morocco, when he came to Sri Lanka in 1342 AD, he visited Puttalam. Therefore, Mr. Ismail's association with his ancient Arab settlement brings about a faint stir of historical memories.
Narrating the story of the Sinhalese, the Mahawansa records that Prince Wijaya landed in this region - North of Puttalam encircling the present Eluvankulam, Wanathavilluwa and Karaitivu areas and called it 'Thambapanni' (The Golden Plain) because of the golden colour of its sands.
The sands still retain its origin colour. Many persons ever since have come and gone leaving their footprints on the sands of time.
Alhaj H.S. Ismail was one such eminent personality. He belonged to a rare breed of great men, who are seldom seen in the public of this country. He led a exemplary life, displaying the highest standards of honesty, integrity and truthfulness. I might mention an incident, which eloquently illustrates the impeccable character of Mr. Ismail.
When coconuts were being plucked in his estate, he would patiently wait till the last coconut was plucked. If 2501 coconuts were plucked, he will record 2501. His honesty was such that he did not want even a single coconut that was plucked in his estates not to be included in his income tax estimates.
This was to enable the government to get his legitimate revenue.
In 1947, the first election for the first Independent Parliament of Ceylon has been announced. At the Puttalam Kachcheri the Government Agent Walwin A. de Silva accepted nominations from the sole contestant Mr. H.S. Ismail. After the nominations were closed, he waited for one more hour for objections and finding none, he declared H.S. Ismail as the winner uncontested and escorted him outside. His supporters adorned him with green garlands.
There were also people who waited outside with garlands for any other contestant. Having found no other, they put them on the G.A., whereupon for everyone's amusement Mr. Ismail said that Mr. Walwin A. de Silva is the other contestant. The G.A.'s little son who still bears witness to this event was hanging on to his father's hands. That child today is one of the the best-known senior journalists of this country and the Chief Editor of the Sunday Island, Mr. Manik de Silva.
Piety, humility and simplicity were the other noteworthy features of late H.S. Ismail. He held one of the highest positions in Sri Lanka as the Speaker of Parliament. There was no fanfare or ostentation about him despite his eminent position in the public life of this country. He led an exemplary Muslim life and his multi-faceted activities are an eloquent tribute to his desire to serve his fellow men.
Born in May 1901 in Puttalam to a well-respected family, young Ismail began his Qur'anic lessons in 1905. He had his primary education in St. Andrew's College, Puttalam and secondary education at Wesley College, Colombo. He then entered Law College, Colombo, passed his Proctor's Finals in 1925, carrying away the prizes for Law of Persons and Property, the Law of Contracts and Torts and for Conveyancing. He practised in Colombo only for a short period of time and decided to move to his hometown Puttalam.
He maintained the highest standard of legal ethics. When he wrote a land deed, its veracity was such that the Kachcheri, the Court of Law and everyone would accept it without question.
His briefs were few and far between. This was because he will not accept a case, unless he feels that it is morally correct to defend the client. If the client admitted his guilt to him he would take up the case and plead in mitigation for the offence committed before the judge.
The sight of Muslim women with infants in their arms prompted him to launch the Ceylon Baithulmal Fund (CBF). Ever since its inception, the CBF has contributed immensely for the welfare of poor Muslims. Many rich Muslims were able to make worthy use of their Zakat money by making contribution to the Baithulmal. He also addressed Muslim women on social service work and social reforms on various occasions.
He dealt with the social evils prevailing among the Muslims. He warned them that if they did not try to improve and remedy our social and economic life, we would find ourselves to be the depressed class of this Island. Everybody talks of evil but never work for the welfare of the Muslim society.
Mr. Ismail recalled the words of the late Justice M.T. Akabar who said, 'follow the religion and the rest will follow'. He took strong exception to liquor being served at public functions. He said he would not attend any occasion where liquor was being served. True to his stand, he refused publicly to attend Muslim embassy functions that served liquor.
Mr. Ismail was the prime mover of the Puttalam hospital extension project. He wanted something done for ante and post-natal care and a maternity home for deliveries. He was instrumental in making representations to the Radio Commission for a separate Muslim section. Ever since its inception, the Muslim section of the Radio Ceylon (now SLBC) has provided yeoman service to the Muslims of this country.
Mr. Ismail also pioneered the construction of a mosque at the Peradeniya University Campus.
When a school for the teaching of Arabic and Quranic reading was declared open by Mr. Ismail, a local Moulavi in his speech said that the Holy Prophet's saying about 'acquire knowledge' meant the acquiring religious knowledge.
Mr. Ismail hastened to add that it has a much wider meaning and that in this context it encompasses all forms of knowledge that is required for the benefit of mankind both in this world and in the hereafter - fiddunya wal a'khira!
Mr. Ismail maintained a diary of his public life, which is meticulously recorded by his biographer Dr. M. S. M. Anes, Senior Lecturer, department of Philosophy, University of Peadeniya. It gives an insight in to the contemporary life of his times. In it, he has mentioned about his association with the Tamil language despite not studying it beyond the 4th standard. After Sir Vaithyalingam Doraisamy in the State council, Mr. Ismail was the first Tamil speaking speaker in the Independent Parliament.
He was a source of inspiration and guide to all the Tamil speaking members. "If and when occasion arises I had always spoken in Tamil at public meetings. None is more conscious than I of my own limitations. I have to praise Allah for this state of affairs. He seems to be very kind and merciful to me," Mr. Ismail wrote.
Being a man of serene personality did not deter him from carrying out his duties to the letter, even during crisis situations. For instance, during the presentation of the 'Public Ordinance Bill,' he ordered the Sergeant-at-Arms to remove no fewer than 12 disputing MPs from the chambers, among whom were political giants of that era such as Dr. N. M. Perera, Dr. Colvin R. de Silva, Robert Goonawardene, Leslie Goonewardene etc.
Alhaj H. S. Ismail was a staunch follower of the Thabligh movement, the prime object of which is to enlist voluntary workers to enjoin Muslims to lead an Islamic life and to attend the daily prayers. His life was inspired by the highest religious ideals of Islam. As a Muslim he believed in the fundamental equality, dignity and fraternity of mankind. He was a man of PEACE, who was opposed to all forms of violence. In the pursuit of peace, we can draw tremendous inspiration from a person who was serene and tranquil. He made no distinction whatsoever on the basis of religion, race or class.
He had the unique distinction of becoming the first elected Member of Parliament in the first general election held for the Parliament of Independent Ceylon in 1947. He was elected uncontested on the nominations day. The people of Puttalam wanted Mr. H. S. Ismail to represent them and therefore no one else came forward to contest against him.
Such was the respect and admiration his they had for this illustrious son of Puttalam. Later on he also became the first Muslim Speaker in 1956 in the Bandaranayake Government.
Although he departed from us some thirty years ago in 1973, his memories have never faded away from us. On the contrary they always stay with us and act as a shining beacon to illumine the lives of all of us for generations.
The grateful people of Puttalam will be remembering him on his 102nd birth anniversary. As a tribute to his memory, the Philatelic Bureau will be issuing a stamp in his memory tomorrow (18th May, 2003) under the patronage of the Minister of Mass Communications, Imthiaz Bakeer Markar.
I had the honour to compile and edit a book containing his speeches made in Parliament, which is entitled 'The Golden Plain'. This is the third in a series of publications containing the speeches of eminent personalities made in Parliament.
The H. S. Ismail Commemoration Committee will also be launching a scholarship fund to assist poor students to pursue higher studies, worthy tribute to a man who strived hard to uplift the standard of his community.
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An illustrious Muslim hero of Ruhuna
A. H. M. Azwer
Dr. Badi-ud-din Mahmud was a founder member of the SLFP. Till then practically the entirety of the Muslim community were ardent supported of the United National Party. Dr. Al Haj Badi-ud-din Mahmud explaining his political stand at Galle Fort addressing the Muslim Cultural Association, in 1974 said:
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Dr. Badi-ud-din Mahmud
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“I realized the inherent dangers of this political attitude of the Muslims, and, I joined S. W. R. D. Bandaranaike in the formation of the Sri Lanka Freedom Party in 1951 and became its Founder General Secretary. I offered my fullest support to Bandaranaike to form a Government in 1956. This Government brought about a revolutionary change in the socio-political and economic conditions of the working class and toiling masses of this country. I was made the target of all manner of accusations that were hurled against me. I was called a traitor towards the Muslim community and the epithet of Abu Jahil, the most inveterate foe of the Holy Prophet Muhammad (sa) was foisted on me.
I was not intimidated and did not swerve even the slightest degree from the political stand I took. I did not take this decision actuated by selfish motives of self-aggrandizement or self-glorification or to enjoy the position of a Minister. I took this decision solely and purely for the love of my community.
Subsequent events have indicated the political stand I took and I can hold my head and shoulders high before my people.”
What Dr. Mahmud said in 1974 is relevant and appropriate in the political context of today. This is eloquent proof of his political acumen, far-sightedness and his consummate and astute political vision and sagacity.
The entire political life and struggle of Dr. Mahmud reveals his daring, courage, ability to face overwhelming odds and did not deflect from his political stand even by the slightest degree by submitting to pressure or persuasion from external forces. He reflected the patriotic, fearless and heroic qualities of a Ruhuna Hero.
Patriotism - a religious imperative
He not only showed his intense and unflinching patriotism as a Ruhuna Hero, he also displayed the religious ideals of Islam which shaped, moulded and determined his political outlook.
On September 30, 1971, Dr. Mahmud delivered his Presidential address at the Maradana Mosque grounds, in one of the grandest public receptions ever accorded when Sirimavo Bandaranaike was felicitated as the first Woman Prime Minister of Sri Lanka. This merging and blending of patriotism, and Islam was clearly shown in Dr. Mahmud’s speech when he said.
“My thinking has been stimulated, nourished and sustained by the eternal verities and fundamental principles thought to me by my religion - Islam.” The Holy Prophet of Islam says “Hubbul Vataniminal Iman” - “love of ones country is part of ones faith.” Thus patriotism love of ones country has been elevated to the status of a religious imperative.”
When he became Education Minister, he revolutionized the thinking of Muslims and instilled an Educational awareness and created a reawakening amongst them. The Muslims had to change their traditional attitudes of pursuing purely commercial pursuits to take to education in a serious and sustained manner. He filled vacancies in Muslim schools by appointing teachers, upgraded schools to Maha Vidyalas, provided Science laboratories and sent Muslims abroad on scholarships. He strictly struck to his quota of eight percent of the funds allocated to Education and did not add even an iota over and above this percentage.
Jayah - his Guru
As a loyal student of Dr. T. B. Jayah, one of the greatest educationists and national figures of the 20th Century, Dr. Mahmud drew inspiration from his Guru and gave his best to the education of the children.
When he became Education Minister, he unflinchingly helped Zahira College, Gampola to become one of the leading educational institutions of this country. There were loud whispers and murmurs of veiled communalism on the part of Dr. Mahmud in the political corridors. He magnificently vindicated his educational impartiality. He gave the school he founded, Zahira, Gampola, only Rs. 2 million while he gave Rs. 40 million to Ananda College. The then Ananda College Principal gratefully acknowledged this gesture and declared that no Sinhala Education Minister has given such an endowment to a Buddhist institution as Dr. Mahmud has done.
On March 5, 1939 addressing the Muslim Political Conference at Zahira College, Colombo he further orchestrated his antipathy to communalism when he expressed the following sentiments:
“While in India I fought all mischievous forms of communalism, and I can even today recall with satisfaction and pride the opposition I staged, with complete success, against the formation of a Muslim Students’ Federation in opposition to an already established An India Students’ federation.
Therefore, let me assure my Sinhalese countrymen, that I am one of them in demanding complete freedom for our country. They can count me as one of the most ardent admirers of their legitimate national and cultural aspirations. In me and my community, let them know, that they could find the most trusted friends and kindly neighbours in this Island. They would never find wanting in me or in my community that unflinching loyalty and patriotism that this little Island would demand one day from its sons to carve out niche of fame for itself as a self-respecting unit in a World Federation.”
Dr. Mahmud deeply abhorred any form of manifestation of communalism of divisive tendencies. He expounded his thoughts in a succulent manner on this subject when he presented the Muslim case in the Constituent Assembly thus:
“Throughout, the Muslims on whose behalf I speak today, have fought against all divisive tendencies the retard full freedom, they have repudiated all efforts that tend to promote communal disharmony. To this attitude their geographical distribution and historical experience have no doubt contributed. Therefore let me state in clear terms that the Muslim community will always oppose strongly any attempt at the division whether directly or indirectly of the country. To date the Muslims of Ceylon are totally in favour of a unitary Government and a United Lanka. I would strongly urge in these circumstances that special provisions be included in the new Constitution to avoid and such division.”
Ability to choose leaders
Dr. Mahmud had an amazing ability to choose potential leaders from his own ranks. Western Province Governor Alavi Moulana, I. A. Cader, former Deputy Speaker, Senator and Ambassador, L. A. Majeed (Muttur), Abdul Jabbar of Galagedera, Haleem Ishak of Colombo Central, M. C. Ahamed of Kalmunai and S. E. M. Assen Kuthudoos of Puttalam were some of the leading figures he had guided and brought to limelight. There were various others following of him chosen at local Government level as well. These were some of the finest men who respected and honoured the ideals of Dr. Mahmud to carry forward his mission. They were all patriotic citizens of Sri Lanka.
Dr. Mahmud was born in Ruhunu Rata in Matara on June 23, 1904. His father was S. M. M. Mahmud Neina Marikar (Matchitham) an honoured title given to a Mosque trustee. His Mother was Syed Musthapha Notharis Hadjair Binthie Fathima Natchiya. They were blessed family of 12 children of whom Dr. Mahmud was the youngest. I may also strike a personal note here to illustrate the large heartedness and political magnanimity of Dr. Mahmud.
When I was working at the then All Ceylon Ltd., I admired Dr. Mahmud from a distance. I particularly admired him because he was a student of Dr. Jayah, a leader whom I respect, admired and cherished. The SLFP came to powering 1970 and Dr. Mahmud became Minister.
Some of the members of the Islamic Socialist Front demanded my expulsion from AirLanka, since I was on the opposing camp to Dr. Mahmud. The reply was: “I say, leave him alone, I know him well, he is a talented boy, leave him alone. What is the harm he can do to me.”
So, I continued to work at Air Ceylon until the Sri Lanka Airlines began to take wings.
When he was ailing I went to see him at his Kollupitiya residence where my late uncle A. J. L. Deen, a popular building contractor, lived. I was accompanied by Omar Kamil day gone by who later became Mayor of Colombo.
Dr. Mahmud surveyed me from top to bottom and said: “You are wasting your time in running behind money wallas and promoting them. At this time we need someone like you in Parliament to loudly voice our problems in the Legislature. Go and tell your leader to make you an MP, or tell me, and I will take you to Sirimavo Bandaranaike, who will do that for you.”
Are those words of wisdom? Although I could not reach Mrs. Bandaranaike in the context of the political environment, later it (MP) came to me like manna from Heaven. Omar Kamil would vouch for this.
Dr. Mahmud faced baffling problems in the Health and Education Ministries which he successfully overcame. He indeed displayed the fearlessness and courage and daring of a true Ruhunu Putra. Memories of the calibre of men like Dr. Badi-ud-din-Mahmud shall not be allowed to be buried in the sand of time.
In a rare display of gratitude, the All Ceylon Union of Muslim League Youth Fronts, headed by the new President Attorney-at-law, Rasheed M. Imthiyaz, organized a Commemorative meeting at the Nagarodaya Hall-Borella, to be addressed by Health Minister Nimal Siripala de Silva, as Chief Guest.
The Sri Lanka Broadcasting Corporation has initiated, befittingly, the bunching of a Special Cassette containing historical and valuable speeches made by Dr. Badi-ud-din-Mahmud M. Z. Ahamed Munswar, the new Director of the Muslim Service has made an appreciative attempt to collect and record these speeches, for posterity.
May Allah Grant Dr. Al Haj Badi-ud-din-Mahmud the highest felicity in Jennathul Firdouse!
(The writer was former Minister of Islamic Religious Affairs and Parliamentary Affairs and currently the Advisor to the President)
Honouring exceptional service
The Mohamed Sahabdeen Award of Excellence 2012 of the A M M Sahabdeen Trust Foundation were conferred on Samson Sena Wijesinha for Peace and Communal Harmony, Rev Fr Dr Mervyn Fernando for Inter Cultural, Inter Religious and Interdisciplinary Understanding as well as Ahmed Javid Yusuf for National and International Education.
The ceremony was held under the patronage of International Monetary Cooperation Senior Minister Finance Deputy Minister Dr S Amunugama, and was presided by the Foundation Founder and Chairman Dr A M M Sahabdeen.
These awards are open to any individual or association that has played an exceptional role in contributing to human development through science, international peace, literature and arts irrespective of regional considerations. The awards are conferred after the career and contributions of applicants are carefully evaluated by the foundation for final selection.
Dr A M M Sahabdeen has authored three significant works during his illustrious career including The Sufi Doctrine in Tamil Literature in 1986 for which he was awarded the Doctorate in Philosophy by the University of Peradeniya. Parallel to the award ceremony the collaborative biographical work authored by Faith J Ratnayake 'Beyond the Horizon' was also released.
The A M M Sahabdeen Trust Foundation was established in 1991 initiates in paving the way for the advancement of communal and international understanding, religious harmony, goodwill and peace amongst people. As such the Foundation aims to commemorate and honour the names of outstanding persons and institutions by granting awards, prizes and Scholarships to promote, encourage, assist and foster activities for the advancement of the above.
https://www.theguardian.com/world/2019/aug/11/norway-mosque-attack-suspect-may-have-been-inspired-by-christchurch-and-el-paso-shootings
Norway mosque attack suspect 'inspired by Christchurch and El Paso shootings'
Online posts by Philip Manshaus praising other white extremist attacks emerge
The suspected gunman in an attack on a mosque in Norway on Saturday was inspired by recent white extremist attacks in New Zealand and the US, online posts suggest.
Police in Norway have so far only said the attack in Baerum, a town 20km from Oslo, the capital, will be investigated as a possible act of terrorism.
Timeline
A history of recent attacks linked to white nationalism
In messages posted on the day of the attack, Philip Manshaus, a 21-year-oldman who has been named by local media as the main suspect, described himself as “chosen” by “Saint [Brenton] Tarrant”, the gunman who killed 51 people at mosques in New Zealand in March.
“My time is up, I was chosen by Saint Tarrant after all … We can’t let this continue, you gotta bump the race war threat in real life … it’s been fun,” one post reads.
In a meme also posted by Manshaus, three rightwing extremists suspected of being responsible for other attacks this year are depicted and praised as heroes of the white nationalist movement.
Tarrant is described as having “addressed the Muslim problem” while Patrick Crusius, who has been charged with the attack in El Paso, Texas, in which 22 people died, is praised for “fighting to reclaim his country”.
A third attacker suspected of killing a woman during a Passover celebration at a synagogue in California in April is also praised, alongside antisemitic abuse.
The evidence of posts supporting the actions of the three suspects will fuel fears that a “cascade” of rightwing extremist attacks is gathering supporters around the world.
“We are now no longer talking about one-off events, but a loosely coordinated chain of far-right attacks across the world, where members of these networks inspire – and challenge – each other to beat each others’ body counts,” said Peter Neumann, professor of security studies at King’s College London.
“The ultimate motivation … is to launch a race war. The aim is to carry out attacks, claim responsibility, explain your action, and inspire others to follow.”
The posts, made shortly before the attack, were both reported to have been on a new messaging board called Endchan, which describes itself as “an anonymous image-board that promotes ideas over identity,” and an older board called 4chan.
A messaging board used by the suspect in El Paso and elsewhere called 8chan was closed following that tragedy.
Unmoderated messaging boards have emerged as a key vector for the spread of extremism.
Neumann said any hopes that shutting down 8chan would deprive the far right of its virtual network looks misguided as supporters quickly move on to other message boards.
Authorities believe Crusius was the author of a racist white nationalist screedthat was posted online shortly before the El Paso attack. The author of the document said the attack was “a response to the Hispanic invasion of Texas” and said he was inspired by the gunman in Christchurch.
The post by Manshaus linked to a live stream on his Facebook page – since taken down by the social network.
Witnesses said Manshaus was wearing body armour and was armed with two “shotgun-like weapons” and a handgun.
He was overpowered by people at the mosque before police arrived at the scene. One man was injured in the attack.
Manshaus has been charged with the murder of a woman found dead in his home.
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