This IAS officer held a career counselling camp at the recent Islampur Book Fair.
This IAS officer held a career counselling camp at the recent Islampur Book Fair.
In the few months following her first posting at Goalpokhar-I in November 2014, Shama Parveen, “BDO Mam” as she is addressed by many, has become a source of inspiration to several, especially young women belonging to the minority community.
She is the first woman IAS officer in North Dinajpur district from the minority community.
Shama, a 2013 batch officer from Kanpur, had wanted to do something for the underprivileged. At Goalpokhar-I, one of the most impoverished areas of North Dinajpur, she began to act on her dreams.
Goalpokhar is largely agriculture-based. There are no industries here and not a single college in the block. People from the minority community comprise roughly 80 per cent of the block’s population.
During her short stint — she is waiting for a transfer order — Shama has, on her own, held career counselling sessions by visiting schools in her area. She told the young girls as well as their parents that if she could make it, these girls could too.
“The main impediment for the girls from my community are members from their own families. It is a popular belief that we cannot do well in higher studies. Whenever I meet the guardians, I tell them their daughters have the capacity to do well in higher studies. Please stand beside them. I tell them, let them shine. I am a woman from a humble background and if I can achieve what I have, so can these girls,” said Shama, who hails from a middle-class family. Her father is a businessman and her mother a homemaker.
Shama said her younger sister is studying civil engineering and her brother is a schoolteacher. She said her father is proud of both his daughters.
“When I started preparing for the civil service exams, I went to a tutorial in Delhi. But I realised that it was not the proper way, it was a kind of cheating. I left the tutorial and began preparing at home. I concentrated on reading media reports and hunting up events and data on the Internet. I had done my masters in history and that remains my favourite subject. I tell young people to read books as they are the cornerstone of success,” Shama added.
Choudhury Abdul Karim, minister for library services and mass education and Islampur MLA, could not praise the young bureaucrat enough. “She is an inspiration for the women of our community,” Karim said.
Rashid Alam, resident of Lodhan in Goalpokhar, said that this year’s Madhyamik exams were being conducted smoothly mainly because of the efforts of the BDO. Examinations have often been conducted here among allegations of cheating and violent reactions.
Shama’s interactions with school students have prepared the way for peaceful examinations. “She has been keeping a watch. My daughter is sitting for her Madhyamik and all arrangements are being overseen by the BDO. We know that she will be promoted and leave the block. But she will remain an inspiration for all of us,” he said. The students of the schools that Shama has visited fondly recall her quiet manners and gentle way of persuading them to carry on their studies.
“Once she came to our school. The manner in which she spoke to us was very impressive. I do not know about the others but I am determined to pursue higher studies. I used to be convinced that higher secondary would be as far as I would be able to study. Almost all girls here do not go to college as the two colleges are far away in Islampur or Dalkhola. But BDO Mam has kindled a tremendous urge in me to study,” said Arjuna Khatun, a resident of Goagaon, a village in the block.
Shama’s formula of success is simple. “If you have nek irada (honest resolve), it can help you achieve anything,” she said.
source: http://www.telegraphindia.com / The Telegraph Online / Home> West Bengal / by Mehdi Hedaytullah / March 09th, 2015
Khatija Begum (75) over the past 40 years has written thousands of poems and has compiled hundreds of books. It was not an easy job for her to do so, being illiterate she could not pen it down by herself. Whenever some verse come to her mind she would call somebody to write it. It was through her dedication to poetry that she was able to compile her couplets into books successfully.
The narrow allies of Zaina Kadal area of Srinagar lead to her house. Every day she looks at the pile of her poetry collection placed on a desk in her room with a deep sigh hoping that her books will be published someday.
“While I was into the journey of my poetic life, It was not easy for me to memorize each verse of my poetry so I asked my son to bring a tape recorder for me”. Heemal (pen name) recalls how she used to wake up at night to offer prayers and on the same prayer mat record the verses that would come up to her mind.
When Khatija took bundles of those recorded cassettes to a writer for transcription he asked for 70 ₹ per page which was a huge amount at that time so she start doing hand embroidery to earn some money. And spend all that money to preserve her poetry.
It took her 7 years to get her first book published through J&K State Cultural Academy by the title “Ser e-Asraar” which means “The secret of Mysticism”.
Khatija says that the journey of her poetic life started when she was 35 years old. At that time she was busy with her ill mother spending all her time with her, praying for her recovery. One day when she brought her mother to visit a doctor she encountered something unusual, some verses came up to her mind but she was not able to apprehend what was happening to her. After returning home she told her niece about it who wrote those verses for her.
She believes that poetry came into her life because of the prayers she got from her ill mother during her ailment. She dedicates her poetry to a Sufi saint whom she was very close to and consider like her father.
“When I took my books to show him, he was overwhelmed and he told me to endure a lot of patience so that I can bear all the hurdles that will come to my path in this journey. Moreover, he told me that what I have achieved is priceless” with teary eyes she said.
When she recites her poetry, everything around gets blurred and one gets lost in those mystic verses. She is a poetess who needs love and support so that she will be always remembered among the great poets of Kashmir.
source: http://www.milligazette.com / The Milli Gazette / Home> Community News / by Urvat Il Wuska / The Milli Gazette Online / April 10th, 2022
Jamia Millia Islam faculty member, Dr. Shama Parveen, to receive prestigious Sayeeda Begum Women Scientist Prize 2018 to be presented by Hon’ble Vice President of India.
Dr. Shama Parveen, Assistant Professor at the Centre for Interdisciplinary Research in Basic Sciences, Jamia Millia Islamia (JMI) has been selected for the prestigious “Sayeeda Begum Women Scientist Prize 2018”, instituted by Jamia Hamdard (University).
pix: @ Twitter
Dr. Parveen is actively involved in research in the area of Molecular Biology of human viruses and focuses on Dengue, Chikungunya, Zika and respiratory viruses (human metapneumovirus, influenza and respiratory syncytial virus). Her research articles published in journals of international repute are being well cited.
The award is given annually in the memory of Late Mrs. Sayeeda Begum, wife of Late Hakeem Abdul Hameed, founder of Jamia Hamdard. The award aims at recognizing the academic excellence of women scientists working at any minority institution of the country in basic and applied research in the areas of biosciences, biotechnology, biomedical, pharmaceutical and environmental sciences. Scientific contributions of the candidate during last 5 years are evaluated for the award. The award carries a citation and prize money.
The award was announced on 14th September 2018 at the Founder’s Day of the Jamia Hamdard University and it will be presented to Dr. Shama Parveen during the forthcoming Convocation of the University on 23rd October 2018 by the Chief Guest, Hon’ble Vice President of India. (PRO, JMI)
source: http://www.milligazette.com / The Milli Gazette / Home> News> Community News / The Milli Gazette Online (headline edited)/ by PRO, JMI / September 21st, 2018
Making entry in Madhya Pradesh (MP) politics, Asauddin Owaisi’s AIMIM won local elections in Khandwa and played a spoiler for Congress in Burhanpur Mayor Elections 2022
Bhopal :
Making entry in Madhya Pradesh (MP) politics, Asauddin Owaisi’s AIMIM won local elections in Khandwa and played a spoiler for Congress in Burhanpur Mayor Elections 2022, results of which were announced Sunday.
Khandwa and Burhanpur both have considerable population of Muslims. Khandwa was recently in news for the exodus of migrant labourers for lack of jobs.
The AIMIM candidate, Shakira Bilal, won the election from ward number 14 of the Khandwa Municipal Corporation by defeating her nearest Congress rival Noorjahan Begum by a margin of 285 votes.
Besides fielding its nominee Kaniz Fatima for Khandwa Mayor Election 2022, the AIMIM had fielded candidates in 10 wards of the Khandwa Civic Body that has a total of 50 seats.
Burhanpur Mayor Election Result
In Burhanpur Mayor Elections, AIMIM candidate polled a total of 10,274 votes – a huge number if compared with the margin of 542 votes by which the BJP Mayoral candidate defeated her nearest rival of Congress.
Madhuri Patel got a total of 52,823 whereas Shahnaaz Bano of Congress got 52, 281 votes in Burhanpur Mayor elections 2022.
AAP Debut in MP
Meanwhile, the debutant Aam Aadmi Party (AAP) also made its entry in Madhya Pradesh politics after winning mayoral post of Singrauli Municipal Corporation, the district which is filled with coal mining and also called – ‘energy capital of India’.
AAP candidate Rani Agrawal has won the election for mayoral post against BJP’s Chandra Prakash Vishwakarma.
Polling was held for mayoral posts in 11 municipal corporations, including Bhopal, Indore, Gwalior, Jabalpur, Sagar, Satna, Singrauli, Chhindwara, Khandwa, Burhanpur and Ujjain. A total of 101 candidates are fighting for the mayoral posts.
The counting of votes for the second phase of the MP municipal elections will be held on July 20.
source: http://www.ummid.com / Ummid.com / Home> India / by Ummid.com with input from Agencies / Jujly 17th, 2022
Eight books published by the K A Nizami Centre for Quranic Studies, Aligarh Muslim University (AMU) addressing key themes on the history of South Asian Muslims, diverse responses to the scholarly contributions and rationalist traditions of Islamic scholarship were released today at the Vice Chancellor’s Office.
They are ‘Contemporary Islamic Scholarship in South Asia: An Assessment’, ‘Humanness of Prophets: The Quranic Prophetology’ and ‘Contribution of Dar-ul-Uloom Deoband to Tafasir’ by Dr Abdul Kader Choughley; ‘Dil Jo tha Zulmat Kadah, Ma’ah-e-Munawwar Hogaya’ by Dr Mohammad Haris Mansoor; ‘Qurani Ulum ka Irtiqa Ahd-i-Islami ke Hindustan Mein’ by Prof Zafarul Islam; ‘How to Promote the Study of Quran among Women’, edited by Dr Nazeer Ahmad Ab. Majeed and Dr Arshad Iqbal; ‘Tarjumani Rahmani’ by Prof A R Kidwai and ‘Allah ki Kitab ki Paanch Mangay’ by Prof Fazlur Rahman Gunnouri.
“These books will answer some of the most frequently asked questions about traditions in Islamic faith, offer a new understanding on the works of Islamic scholars, explore key Islamic events and provide an understanding of important traditions in Islamic philosophy and the intellectual movement that emerged from South Asian Islam”, said AMU Vice Chancellor, Prof Tariq Mansoor while releasing the books.
Prof A R Kidwai (Honorary Director, K A Nizami Centre for Quranic Studies) pointed out: “The K A Nizami Centre has published over 80 titles on Quran-related scholarship since 2013. Publications of the Centre represent contemporary literature on furthering Quranic understanding and research in Hindi, English and Urdu by authors from various disciplines including translations from various languages”.
source: http://www.amu.ac.in / Aligarh Muslim University / Home / by Public Relations Department / Aligarh, July 13th, 2022
Edavarakad Village (Vypin Island) Ernakulam District, KERALA :
Photo Courtesy: Muhammed Shahabas
Muslims of Edavanakad in Vypin island of Kerala have set a vibrant example of empowerment by building community institutions that provide education, and interest-free loans to local farmers.
Kerala :
Edavanakad is a village in Vypin Island of Ernakulam district in Kerala. Surrounded by the Arabian sea and Vembanadu lake, the main livelihoods of the people here is fishing and agriculture. Muslims, Ezhavas, Arayas, and Latin Christians constitute the major communities of the place. Traditionally engaged in fish trade and agriculture, Muslims have set examples of community empowerment through various institutions.
Empowerment through education Hidayathul Islam primary school was run by one Vadakkeveettil Muhammed Haji, where children are taught modern education and Islamic principles.
Currently, a school and a madrasa are being run from the village. “After their primary education, teenagers had to go to the outskirts of the town to obtain higher education. It was far for them. This became a big concern for the elders in the town, and they decided to do something about it,” said Mahin PM, a local activist.
Irshadul Muslimeen Sabha [IMS] was established in 1850 to administer the madrasa. Later in 1922, Hidayathul Islam Primary School also came under IMS. Thus, the school and madrasa system came under one body and devised a comprehensive syllabus to provide religious and secular education. In 1979 the school got the status of a high school, and by 2000, it became Hidayathul Islam Higher Secondary School [HIHSS].
Mahin, the editor of the school’s jubilee souvenir, believes HIHSS sets the best example in the state for an effective model of success in public education. “Students from different backward communities study here. The school has continuously maintained a 100% success rate in the examinations.” Mahin said.
He said that IMS was active during relief activities after the 2004 tsunami that hit the coastal community. “Muslim traders came forward to open the gates of institutions and competed to help the affected as much as possible. Those were days that reflected the place’s fraternity,” he recalled.
Effective redistribution of wealth Zakat, a form of almsgiving in Islam, is considered obligatory for Muslims. Muslims in Edavanakad used to give the zakat in a dispersed manner. Many didn’t participate in it because of a lack of awareness of its importance. “It was Ali Kunju Mash who changed this situation by establishing an institution to distribute the zakat,” said Mahin.
Kunju, who came to Hidayathul Islam school as its headmaster, wanted to structurize the zakat distribution system. With the help of two other people KM Abdulla and PA Muhammed, he founded Al-lajnathul Islamiyathu Li-baithulmaal [AIL] in 1983.
AIL is the state’s first centralized community wealth redistribution system. “After Ramadan, we open applications to provide support for self-employment using the remaining zakat share. We also offer monthly scholarships to students and a weekly ration for widows,” said a committee member.
Towards a moral economy The people of Edavakannad, primarily farmers and fishers, depended on loans with heavy interest rates from moneylenders. The fluctuations in produce resulted in them falling into a debt trap. Understanding the pressing need to provide an alternative, five youths Abdussamad MK, Mahin PM, Aboobacker, Illyas, Rasheed, and Umar Khayyoom decided to form an interest-free credit society. In 1999, they invited people from the community to a general body meeting and presented their Islamic microfinance scheme.
Abdussamad, one of the founders, narrated how they convinced people to pool one rupee daily. “In this way, Islamic Welfare Fund got formed, and we approved its first loan of 3000 rupees to buy a boat and fishing net,” he said.
“We don’t work like ordinary credit societies. We form our working capital by pooling small amounts from every member. There will be a collective responsibility, and it becomes everyone’s duty to ensure the repayment of loans,” Abdussamad said.
The financing schemes provided by IWF do not promote consumerism in any way. They approve loans to the needy only after conducting a detailed investigation into the case, and one of the members will have to stand as a guarantee.
IWF’s activities have grown into many areas now. “Our headquarters facilitates an entrance coaching centre for applicants from minority communities to public services (PSC), and the nodal centre of the PM Foundation provides necessary information regarding educational scholarships,” one of the board members said.
Basil Islam is an independent journalist and researcher based in South India. He tweets at @baasiie
source: http://www.twocircles.net / TwoCircles.net / Home> Lead Story / by Basil Islam, TwoCircles.net / July 14th, 2022
Frank Islam and his wife Debbie Driesman with Joe Biden.
Washington :
President Biden has appointed Dr. Frank Islam as a member of Commission on Presidential Scholars.
The Commission on Presidential Scholars is a group of eminent private citizens appointed by the President to select and honor the Presidential Scholars.
Commissioners are selected from across the country, representing the fields of education, medicine, law, social services, business, and other professions. The Commissioners make the final selection of the 161 Presidential Scholars. The Scholars demonstrate exceptional accomplishments in academics, the arts, career and technical education and an outstanding commitment to public service.
Dr. Frank Islam
Indian born Frank Islam is an entrepreneur, philanthropist, and civic leader with a special commitment to civic, educational, and artistic causes.
He currently heads the FI Investment Group, a private investment holding company that he founded after he sold his information technology firm, the QSS Group, in 2007.
Islam serves and has served on numerous boards and advisory councils including the John F. Kennedy Center for the Performing Arts, the U.N. Foundation, the U.S. Institute of Peace, and the Woodrow Wilson Center. He has also served or serves on boards and councils at several universities including John Hopkins, American University, George Mason University, the University of Maryland, and Harvard University.
An AMU alumnus Islam has written two well-regarded books on the American condition: Working the Pivot Points: To Make America Work Again and Renewing the American Dream: A Citizen’s Guide for Restoring Our Competitive Advantage.
He blogs regularly on Medium and was a contributor to the Huffington Post for nearly a decade.
In 2018, Islam established the Frank Islam Institute for 21st Century Citizenship which maintains a website and publishes a monthly newsletter featuring articles and other material directed at addressing the civic engagement deficit and challenges to democracy in the U.S. and internationally.
Islam received his B.S. and M.S. in Computer Science from the University of Colorado at Boulder.
source: http://www.muslimmirror.com / Muslim Mirror / Home> Education> Indian Muslim> Positive Story / by Muslim Mirror Network (headline edited) / July 16th, 2022
Islam came to Tamil Nadu in its earliest days when the Arabs became Muslims. The Keelakarai Jumma Masjid, built in the 7th century, with prominent Tamil architectural characteristics, is one of the oldest mosques in Tamil Nadu. So is the mosque near the Kottai (Fort) Railway station in Tiruchi which is dated 743 AD.
The Arabic inscription of A.H. 116/134 AD at Tiruchirappalli and the inscriptions of the ninth century at Kayalpattanam about endowments given to the mosques by Pandya rulers are conclusive pieces of evidence about the presence of Muslims in Tamil Nadu right from the eighth century.
The early Muslims settled in the coastal towns of Tamil Nadu and functioned as a guild for themselves. They were called ‘Anjuvannam’ meaning assembly or congregation. The name ‘Anjuvannam’ is found in some copper plates and inscriptions of the 12-13th centuries AD that is considered to be the merchant guild of the Muslims. An old mosque in Thenkasi, Thirunelveli District is called ‘Anjuvannam Pallivasal’ that exists even today testify that the name ‘Anjuvannam’ is attributed to the Muslims.
Categories of Muslims in Tamil Nadu
If one has to randomly bracket the Muslims of Tamil Nadu, there can be broadly three categories. First, the Muslims of Arab-Tamil ancestry, second local converts to the Islamic faith, and the third Dakani Muslims who migrated from other parts of India to Tamil Nadu.
Muslims of Arab Ancestry
The Muslims of Arab-Tamil ancestries are the Tamil-speaking people who form a distinct category among the Muslims in Tamil Nadu. The prominent groups among them are the Marakkayars, Labbais, Rowthers, Sonaka Mapillas, Kayalars, and Thulukkar.
Marakkayars- Marakkayars are boat people of Arab descent. They are a maritime trading community since the 7th century. They traded in pearls, rubies, and other precious stones. The majority of the Marakayars currently live in coastal areas like Keelakarai, Kayalpatnam, and Nagore. They claim a higher social and economic status than other Muslim communities. They marry within their community from Keala, Sri Lanka, or their folks in Southeast Asian countries. The 11th president of India A. P. J. Abdul Kalam was born in a Marakkayar family. Educationist B. S. Abdur Rahman, the founder of Crescent College which is now B. S. Abdur Rahman University also belonged to the Marakkayar community.
Labbais – Labbais are also descendent of Arab merchants. They brought with them some Arabs as helpers who used to respond to the calls of their masters with the word ‘Labbaik’ which means “Here I Am”. Hence these Muslims and their offspring came to be known as ‘Labbais’. Their children of Arabs through their Indian wives are also known as ‘Labbais’. The word Labbai is also applicable to the Hindu converts to Islam. The Census Report of 1881 says that “the Labbais are distinct from Marakkayars. They are known as Coromandel Moplas, with a slight admixture of Arab blood and native converts. They are thrifty, industrious and enterprising, plucky mariners and expert traders.” Currently, ‘Labbais’ is considered to be a class name of the Muslims for the purpose of educational and job concessions in Tamil Nadu.
Mapillas-The Malayalam-speaking people of Malabar were known as Sonaka Mapillas in Tamil Nadu.The word Sonaka was also the early name of the Tamil Muslims. The word was used to identify Muslims of Indo-Arab descent and the Arab part of their ancestry was Yemen. The word Sonaka got corrupted as “Yavana” that finds mentioned in the ‘Sangam’ literature of the 2nd century AD.
Rowthers- Rowthers is another group of Tamil – Arab descent whose mother tongue is Tamil. They were mainly connected with the horse trade or were horse trainers or cavalrymen in yore. They were also known as “Guthirai Chettigal” meaning horse traders. Rowthers are a prominent and prosperous Muslim community in Tamil Nadu. They are settled in the Thanjavur, Tiruvarur, and Nagapattinam districts.
Kayalars- Kayalars are another major group of Tamil Muslims of Arab descent. They make up the four major sub-groups of the Tamil Muslim community’s Arab ancestry.
Thulukkar – There is a Muslim group referred to as Thulukkar which means people of Turkish origin. Several works of Tamil literature refer to the Muslims as Thulukkar. This term is commonly used by non-Muslims to address all the Muslims in Tamil Nadu.
All these Muslim groups have linked up with Tamil culture and society through marriage alliances with the locals and most of these groups have their occupations as merchants and traders and are currently business people.
Pasmanda Muslims of Tamil Nadu
The second categories of Muslims are converts from Hindu OBC and Dalit communities. These conversions happened over centuries through peaceful preaching by the Sufi saints who came from the Arab lands. The Islamic preachers went to the underprivileged sections of the caste-ridden Hindu society and converted them to Islam to free them from the bondage of caste slavery. The local converts are at the bottom of the social structure. Though their social status may have improved after the conversion to Islam they remain economically deprived and come under the Pasmanda Muslim community in Tamil Nadu. They are a distinct group in the Tamil Muslim society and are in need of social intervention to climb the economic ladder. These converted Muslims face the problem of reservation in government jobs. While converts to Christianity are considered as ‘Backward Classes’, there are no such provisions for Muslims.
Dakini Muslims of Tamil Nadu
The third category of Muslims in Tamil Nadu is the Dakini Muslim community. Dakini Muslims are a distinct community even though this group is only a small minority in the Muslim society. Their importance derives from the fact that they form the political elite among the Muslim community of Tamil Nadu. Dakini Muslims can speak Tamil/Hindi/Urdu and other regional languages. These categories have numerous groups among them namely, the Syeds, Shaikhs, Pathans, Mughals, or Navayats (a subgroup of Konkani Muslims). Among Dakani Muslims one of the notable groups is the ‘Pathans’ the Muslims of Pashtun ancestry. The term “Pathan” sometimes extends to all Urdu-speaking Muslim migrants from North India. They are settled in fortress centers such as Arni, Chanji, and Jinji and in Arcot. The lesser fort-mart towns like Trichy and Madurai also have Pathan settlements. It is also the catchment area for Tamil Muslims in the Indian Armed forces.
Muslim Weavers of Tamil Nadu
The earliest epigraphic evidence of Muslim weavers of Tamil Nadu is from the 16th century which suggests the active role of Muslims in the weaving industry of this Southern State. ‘Pañchu Kotti’ and ‘Achchu Katti’ are the most important Muslim weaver communities of Tamil Nadu. The Pañchu Kottis are densely populated in the modern Trichirappalli and Thanjavur districts. The Achhcu Katti is densely populated in the areas around Salem, Namakkal, Trichy, and Thanjavur districts. These areas are textile centers of Tamil Nadu and Tamil Muslims have a sizable hold over the textile business.
Tamil Muslims are not a homogeneous community
Tamil Muslims are not a homogeneous community. These three broad categories of Muslims are riddled with a maze of groups and subgroups. During British rule, certain Tamil Muslim groups began to be listed as social classes in the official gazettes. Tamil Muslims are divided into various divisions and their class hierarchy exists that has become a caste-based hierarchical division over a period of time. Even though each group has a professional identity the fact is these professional groups have fossilized into caste-like formation, and crossing over from one to another is ruled out.
Rise of Tamil Muslims of Arab Ancestry
The Tamil-speaking Muslims of Arab-Tamil ancestry are mentioned in the Tamil Sangam literature of the 2nd Century AD. The word “Yavana” in the Sangam literature is not used for Greeks but is for Muslims who have come from Yemen.
The Muslims of Arab ancestry were traders and merchants who inherited their dominant position in South and Southeast Asian trade from the Arabs, who had acquired a virtual monopoly of Indian maritime trade and commerce from the third century. The Tamil-speaking Muslims of Arab-Tamil ancestry dominated maritime trade on the Coromandel coastline till the 15th Century. They were the lord and masters of the Indian Ocean region for close to 15 hundred years.
The Chera, Chola, and Pandya rulers patronized them and donated lands for their places of worship. The native Hindu rulers of Tamil Nadu and Kerala encouraged Arab-Muslim traders to settle down in their lands. The Zamorin or the hereditary monarch of the Kingdom of Kozhikode (Calicut) in Kerala issued an edict to get a sufficient number of Arab Muslims to maintain their ships. He issued a decree that the Arab traders can marry a local woman and bring up one or more male children as a Muslim.
The Arab-Tamil-speaking Muslim traders brought much prosperity to India. A 14th-century Arab writer, Ibn Fadbullah ul-Omari, had written that in India, seas were pearls and trees were perfumes! English records describe the ports on the Tamil Nadu coast as “Moor ports,” Cuddalore is mentioned as ‘Islamabad” and Porto Novo or Parangipettai, as “Mohammad Bandar.”
Thousands of records abroad speak about the maritime activities of the Arab-Tamil Muslims, where they are portrayed as shipbuilders, mariners, sailors, traders, pearl divers, pearl merchants, and salt manufacturers. The whole economy of the eastern coast of Tamil Nadu was in the hands of Arab Tamil Muslims, and it was these people who took Islam and Tamil language from Tamil Nadu to Southeast Asian countries.
Tamil – Arabic link language- Lisan Al-Arwi
Arabs had a problem interacting with Tamil, a Dravidian language as their language Arabic was a Semitic language that had no connection with Tamil. So a link language called ‘Arabu Tamil’ (or Lisan al-Arwi ) was developed in Tamil Nadu. It synthesized the two languages where Tamil was written in an adapted Arabic script. This helped Arabic settlers in Tamil Nadu to learn Tamil through Arabic script. This language helped in writing accounts of their business activities. Arab Muslim traders and the native Tamil converts to Islam came into closer contact as a result of this link language. The Arwi language and literature provided a kind of platform for Islamic teachings and learning. In the words of Edgard Thurston, Arabu-Tamil is a language developed for the benefit of the Tamil Muslims of Arab ancestry. Even today, many religious schools (madrassas) teach Arwi language as part of their curricula. Textbooks like ‘Simtus Sibyan’ (a guide for youngsters) are still available in bookstores in Tamil Nadu. The coming of the modern printing press put an end to the spread of the Arwi language.
Fall of Tamil Muslims of Arab Ancestry
The Arab Muslim monopoly over mercantile trade declined around the 15th century, after the arrival of European traders like the Portuguese, the Dutch, the French, and the British into the Indian Ocean region. The power of the Arab Muslim mercantile community declined due to stiff competition from the European seafarers and their reluctance of them to adopt new shipping technology and modern trade practices.
It was the Portuguese who came first, followed by the Dutch the French, and the English. The European merchants introduced the system of monopolies and unfair trade practices based on their military might and political clout. The local rulers, both Hindu and Muslim, were indifferent to the maritime trade. They had no time or interest in maritime trading activities. They did not make any effort to explore trading avenues or make maritime trade grow along healthy lines.
The Indian rulers instead of protecting the interests of the local Muslim traders extended all facilities to the Portuguese and invited them to their ports. The Indian rulers gave the Portuguese the monopoly to trade in spices, gold, and silver. The Portuguese converted Paravas, an oppressed Hindu fishing community to Christianity by 1537. They assisted them to supplant the Muslims from the pearl fishing trade. In this way, the Pearl trade was entirely in the hands of the Muslims and passed into the hands of the Paravas. The Tamil Muslims also lost their monopoly over the horse trade to the Portuguese by 1530.
When the British arrived, they supported the Chettiars, a community of Hindu traders from Karaikudi in Tamil Nadu. This was done systematically to further weaken the Muslim traders of Tamil Nadu. The Chettiars supported the British with their money for their Indian conquest. As a result, the presence of the Chettiars in the economic scene on the Coromandel Coast and South East Asia, increased, while that of the Tamil Muslims declined.
Current Status of Muslims in Tamil Nadu
The Muslim population in Tamil Nadu is 6 percent. Most of the Urdu Muslims are concentrated in Vellore districts like Ambur and Vaniyambadi. In the North Arcot district and present Vellore District, they own the tanneries and are engaged in the leather trade. There is a clear-cut divide between Muslims of north Tamil Nadu and those from the South of the state. In the southern districts, Muslims are concentrated in districts and places like Ramanathapuram, Pudukkottai, Tirunelveli, Nagapattinam Pulicat, Kilakkarai, Kayalpattanam, etc.
The Tamil Muslims in Southern Tamil Nadu are engaged in cotton manufacturing activity and in these districts spinning and weaving cotton is the mainstay of their trade practices. Towns such as Nagore, Kayalpatanam, Kilakkarai, and Adirampatanam in South Tamil Nadu have become centers of wealth generation among the Muslim community. Some of these places have also emerged as centers of Islamic teaching and learning.
Tamil Muslims have contributed their best to the Tamil culture and society. Their manners, customs, dress, food, and festivities have been influenced by Islam and the Tamil language and culture. A true synthesis of Tamil and Islam can be seen in Tamil Nadu.
Tamil Nadu is a very good example of an inclusive society where people of different races and religions and languages are equally respected. In terms of communal harmony, Tamil Nadu is an oasis in India where religious toleration between communities is preached and practiced in the true sense of the word. Here Tamil nationalism and pride in the Tamil language and culture is the rallying point for peaceful coexistence.
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Syed Ali Mujtaba is a journalist based in Chennai. He can be contacted at syedalimujtaba2007@gmail.com . This write-up is prepared after reading Dr. J Raja Mohamad,’s book: Maritime History of the Coromandel Muslims, (A Socio-Historical Study on the Tamil Muslims 1750-1900), published by the Government Museum, Chennai, India, in 2004.
source: http://www.muslimmirror.com / Muslim Mirror / Home> Culture> Indian Muslims / by Syed Ali Mujtaba / July 13th, 2022
(From left) Co-authors A R Mashuthoo and Raja Mohd with Education Minister Chan Chun Sing at the launch of the English edition of Singapore Tamil Muslims. PHOTO: TAMIL MURASU
Singapore :
The Tamil Muslim community in Singapore has contributed to the Republic’s multiracial and religious harmony, with collective efforts that have strengthened the nation’s social compact, said Education Minister Chan Chun Sing on Saturday (Jan 15).
In 1946, for example, members of the community dedicated a portion of their salaries to help the Singapore Kadayanallur Muslim League (SKML) start the Umar Pulavar Tamil School, the first Tamil-medium secondary school in South-east Asia at the time.
The school played an important role in advancing and shaping Tamil language education here, and many graduates have taken up the baton and become Tamil teachers today, Mr Chan said.
“While the school was closed 40 years ago, its name lives on in today’s Umar Pulavar Tamil Language Centre, which continues the important mission of transmitting Tamil language and culture to the next generation.”
The centre is in Beatty Road.
Mr Chan was speaking at the launch of the English edition of a book titled Singapore Tamil Muslims.
The event was held in conjunction with SKML’s 80th anniversary celebrations in Chui Huay Lim Club in Newton.
The book, which looks to provide a better understanding of the Tamil Muslim community in Singapore, is supported by organisations including the National Heritage Board and Islamic Religious Council of Singapore.
It has forewords by President Halimah Yacob and former senior minister of state Zainul Abidin Rasheed.
The English edition of the book, which was first published in Tamil in 2015, is authored by SKML president Raja Mohamad and deputy president A. R. Mashuthoo.
In his speech, Mr Chan highlighted how the spirit of grit, resilience and service to community has shone brightly among Singapore’s Tamil Muslims.
Many have become successful professionals and leaders of the community, he said.
“But they have all imbibed the spirit of service, and continued to pay it forward to the community and nation.
“Importantly, these collective efforts by your community have also strengthened Singapore’s social compact – where we help the young to have a good start in life, give more to those with less, and enable our people to bounce back from adversity.”
The minister expressed his hope that the book can serve as a reminder, not just for the Tamil Muslim community but also to a broader audience, that Singaporeans must honour and protect what they have, and inspire the next generation to continue paying it forward.
The book can be purchased by contacting SKML, and funds raised will be used for its work to support the disabled community and education needs of children from low-income families.
source:http://www.straitstimes.com / The Straits Times / Home / by Choo Yun Ting / Jan 15th, 2022
Indian Muslims in Singapore: History, Heritage and Contributions is authored by Dr Ab Razak Chanbasha and published by the Centre for Research on Islamic and Malay Affairs. PHOTO: BERITA HARIAN
Singapore :
A number of Indian Muslims here face a dilemma: To hold on to the languages and customs of their forefathers or to embrace a “practical assimilation” into the wider Muslim community. This issue is raised in the new book Indian Muslims In Singapore: History, Heritage And Contributions, which documents the history, heritage and contributions of the community.
It is authored by Dr Ab Razak Chanbasha and published by the Centre for Research on Islamic and Malay Affairs (Rima). Launched by President Halimah Yacob on Saturday (June 11), the book traces the community’s transition from groups of sojourners who came to colonial Singapore to make a living into a settled community forming a sizeable minority within both the Indian and Muslim populations.
Rima is a subsidiary of AMP Singapore, which raised more than $250,000 for the benefit of the community in conjunction with the book launch.
As at 2020, Indian Muslims constituted about 23 per cent of the Indian community and 13 per cent of the Muslim community.
Speaking to an audience of about 140 at the Islamic Religious Council of Singapore, President Halimah said that while the contributions of some Indian Muslim pioneers like writer Munshi Abdullah are well documented, others have only been remembered in word-of-mouth accounts and are not sufficiently researched and codified.
“This book therefore strives to fill this gap for the Indian Muslim community, so that we can better appreciate the significance of their contributions,” she said. “Let us emulate the pioneers who never viewed their circumstances as limiting, but instead focused on how they could do better for the community and their children; always looking at the possibilities ahead.”
The book begins by tracing the ethnic and geographical origins of the community and the trades they came to work in the growing port city that was Singapore in the 1800s.
Muslims of various ethnicities migrated here from British India, including Tamils from the south and Gujeratis from the west. Some set down roots and began building mosques, including Angullia Mosque and Bencoolen Mosque.
The book details the history of these mosques, the families, institutions and personalities behind them, and the religious and civic contributions of the community, many of whom donated generously to social causes. There is a chapter on prominent figures, including former MP Mohamed Kassim Abdul Jabbar and Singapore’s first attorney-general, Professor Ahmad Ibrahim.
In an interview before the launch, Prof Ahmad Ibrahim’s grandson, Mr Ibrahim Tahir, 48, said he is happy his grandfather’s life and achievements have been recorded in the book.
Mr Ibrahim, who owns bookstore Wardah Books, said: “It is good not just for the community and the family but because stories like his can lift young people’s aspirations. He was at the centre of things, and operating in a multiracial country and system, he was a minority without being marginal and held a seat at the table.”
Dr Razak, 63, who is a physicist by training and a board member at Rima, said the book is meant for the general reader.
“The book is by no means exhaustive or complete, but I hope it can serve as a starting point for more research into the community.”
Speaking of the challenge he raised about contemporary Indian Muslim identity and the choice between tradition and assimilation, he added: “It is all about finding balance. All communities in Singapore face problems like waning language use, but it is important to think about which of our forefathers’ values to hold on to.”
The book is on sale for $60 at this website and selected bookstores.
source:http://www.straitstimes.com / The Straits Times / Home / by Ng Wei Kai / July 13th, 2022
