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CHAPTER V
CONTRIBUTIONS OF MADRAS MUSLIMS
TO TAMIL LITERATURE, JOURNALISM
AND ARTS
Literature of all the languages is the mirror of life. Though Muslims
have contributed a lot to Tamil literature through the ages, it will not fall in
the purview of the present study. Since the analysis pertains only to Madras,
it will be specific and apt to have an estimate of the Madras Muslims to
Tamil literature and Journals in that language. As that analysis will widen
the scope in estimating their culture only such a restricted approach will be
made in this chapter. The contributions of the Muslims to Tamil literature
are by no means small. So it is a must to know contributions of the Muslims
of Madras to Tamil. Such a study will certainly disclose the motives of the
authors along with the purpose of the journals produced.
(i) Literature
With regard to the Islamic Tamil works, Palsandamalai, by an
anonymous author, belonging to the 12th century is treated as the earliest
work.347
In the succeeding period Vanna Parimalai Pulavar had composed a
347
Muhammed Uwise, M., op.cit., p.2.
work called Aayira Masala around 1572 A.D.348
Mikkuravumalai by Ali
Pulavar came up in 1590 A.D.349
Thiru Neri Neetham, “a treatise on the
rules of good conduct according to the sacred religion of Islam”, was by
Peer Muhammad Pulavar published in 1929.350
In the mean while even in
1686 itself the work known as Chakkon Padaippor by Varichai
Mukiyiddeen camp up. This work too refers to the Islamic way of life. The
ideas are brought out by the author with similies and comparisons. This was
the work emerged from the Madurai region.351
On the model of Pallu a
literary work called Makkappallu also came up, which refers to Meeca.
Kanakaapisheka Malai is an Islamic Epic by Kanaviroyar.352
Cheerappuranam of Umaruppulavar is the most renowned work of Islam
in Tamil language during 1702 A.D.353
There are other Tamil Islamic works
such as Thirumanakkatchi by Chekaathi Nayinar Pulavar, Chinna Cheera
by Bani Ahamad Maraikkayar Pulavar (1854 A.D), Kutubunaayakam of
Shaik AbdulKaadir (1810A.D.), Thirukkaarana-puraanam of Shaik
348
Ibid., p.17.
349 Ibid., p.21.
350 Ibid., p.26.
351 Ibid., pp.28-32.
352 Kanakaapisheka Malai, Invocation song, line:4.
353 Muhammed Uwise, M., op.cit., p.52.
Abdul Kaadir (1812 A.D.), Thirumanimaalai of the same author (1816
A.D.). Puthukushshaam of Shekunaap Pulavar, Deen Vilakkam by
Vannakkalanjiya Pulavar (1821 A.D.), Yusuf Nabi Kaviyam by Futhulud
Dhuruub, a minor Islamic epic completed in 1865 A.D. etc are few other
Islamic works in Tamil literature of the 19th century.
In this regard it is worth to mention here that no specific work on
Islam has come up in Tamil from Madras. One Nasiruddin Muhammadu
Shafthi of Chennapattinam brought out the biography of Saint Muhiyiddin in
Tamil.354
In 1905 an Arabic Tamil Dictionary was published. This
Dictionary was serialised in Magazines and later collected and brought out
in the form of a book in 504 pages. Only three Arabic letters are covered in
this dictionary. The Arabic alphabetical words are followed by their
meanings in Tamil. Hakeem Paa, Muhammad Abdullah Sahibu of Madras,
compiled it. Maulvi Hajee Gulam Rashool Sahib of Madras has examined it
in detail.355
So it is evident that the Muslims of Madras devoted much
attention in promoting Islam by bringing to light the facts about the earlier
works. So it becomes a must to know their contribution to Tamil in other
354
Ibid., p.216.
355 Ibid., pp.238-239.
forms. On that line one has to know about the various journals published by
the Muslims in Tamilnadu especially in Madras.
Islamic works published from Madras
In addition to the various Journals published by Muslim writers from
Madras as seen earlier it will also be apt to have a catalogue of Books
published by Muslim writers from Madras.
The following statement will reveal the Islamic works published by
Muslim authors during the 19th and 20
th centuries. This will help explain the
contributions of Madras Muslims to history and culture.356
The table no: 23
illustrated by Islamic published work.
Table No: 23
Published Work by Muslim authors
Author Title of the book Language Year
Abdul Qadir Poovatru pamalai Tamil 1980
Abdul Qadir
Shaykh Nayagam Mukhtasarun Nahar
(Manuscript) Arabic
1930
Kilakaror
Abdul Qadir
Shaykh Nayagam Ahammul Muhimmat
Manuscript Arabic
1937
Kilakaror
356
Tayka Shwayub Alim, op.cit., p.75.
Abdul Rahim MRM Islamic Encyclopaedia Tamil 1976
Abdul Qasim
Sulayman Studies in Hadith English 1988
Abdul Fahim Hidayatul Quran Arabic 1948
Ahmad Ibrm
Nurdin Wafatul Batul Arabic 1930
Ajmalkhan Muslims in Tamil Nadu
before and after
Portuguese
Tamil 1985
Alip pulavar Mihu Rajmalai Tamil 1981
Amir Ali, captain Vallal Seetha Katiyin
Wazhwum Kalamum Tamil 1983
Aziz M.A., Kizhakkappirikkak,
Katchigal Tamil 1971
Aziz M.A., Arabu Tamil Engal,
Anbu Tamil Tamil
1966
Colombo
Bani Ahmad Sinna Sira Tamil 1979
Busiri Imam Qasi Datudhukhrul Maad Arabic 1967
Busiri Imam Qasidatul Mudariyyah Arabic 1967
Hasan (sayyidina) Pulavar Nayagatin,
Nirupa seyyatukal Tamil 1980
Ibrahim F.M. Subhana Mawup translation Tamil 1980
Ibrahim F.M. The saints identified Tamil 1959
Idris Marakayar Marcopolo and Ibnu
Batuta in Tamil Nadu Tamil 1980
Imamul Arus Ratibatun Jalaliyyah Arabic 1950
Imamul Arus Talai Fatiha Arabic 1932
Jamal Mohamed
wali Mawahibul Khallaqil Alyyi Arabic 1970
Jawahar Levvai Ervadi Sayyid Ibrahim Tamil 1985
Kamu Sherif Biography of Seethakathi Tamil 1981
Kamu Sherif Sirapuranam (Commentary)
Tamil 1983
Kannu Ahamed
Mahdum Pulavar Nayakathin Padal
Thirattu Tamil 1895
Khaja Habibullah Irshade Habib English 1962
Kanangudi Mastan Qasidatul Arwiyyah FI
Irfanul Ashriyyah Arwi 1928
Labbai ghani Haji Tashilul Wildan Arabic 1930
Mahdi Kunjali Maraikkar Tamil 1960
Mahmud Sulaiman
Labbai Alim Mukhammas Dhukhrul
MA’AD (Anthology) Arabic 1969
Mahmud Sulaiman
Labbai Alim Nurul Aynayin Arabic 1968
Mawla Muhiyiddin
Hadrat Siratun Nabi and
Marthiyyah Arabic 1932
Muhammad Karim Sources of the History of
Mawaitis of carnatic English 1944
Muhammad Nuh Manaqibil Pallakil Wali Arabic 1976
Nainar, Husayn Arab Geographer’s
knowledge of Southern
India
English 1942
Nainar, Husayn History of the Nawabs of
Carnatic English 1942
Nainar, Husayn Tuhfatul Mujahidin English 1950
Nuh Wali (The
senior) Vedapuranam Arwi 1980
Nur Muhammad Mudumozhi Malai
(Commentary) Tamil 1971
Palayam Habib
Muhammad Alim Kayalpattinam Karana
Saritham Arwi 1928
Pallaku Lebbai
family Bukhary Ratib Kasha
Watte Alim Marthiyyah Arabic 1968
Qadi Ghiyathuddin
Wali Ratibatul Ghiyathiyyah Arabic 1979
Rashud Kunangudi Masthan Tamil 1970
Samsihabudin Wali Periya Hadeethu Manikka
Malai Arwi 1980
Samsihabudin Wali Rasul Malai, Muhiyiddin
Malai etc Arwi 1930
Samsihabudin Wali Sinna Hadeeth malai Arwi 1980
Sayyid Ahmad Nurnama Arwi 1942
Sahul Hamid Majmv Munajat Arabic 1936
Sahul Hamid Jawahirul Khamsa Arwi 1955
Sahul Hamid Hadrat Fatima Arwi 1957
Siddi Levvai Asrarul Alam Tamil 1974
Thengai sharfudin Eruadi Enthal Shahid Tamil 1979
Umarukhattab
pularar Seethakathi Thirumana
Vazthu Tamil 1986
Waqaidi Muniratun Nizam
(Translation) Arabic 1910
Yusufkokan Arabic and Persian in
Carnatic English 1974
Yusuf labbai Alim Mifthus Salah FI Ilahin
Nikah Arwi 1930
Yusuf labbai Alim Simtus sibyan Arwi 1928
Yusuf labbai Alim Yawaqitul Falah Arwi 1927
Zamir, A.M. Studies in Hadith English 1988
(ii) Journalism
The first Tamil Islamic Journal was published from Sri Lanka and
only after that Tamil Islamic journals came up from Tamilnadu, the then
Madras Presidency. Particularly only from 1888 onwards Islam Tamil works
began to come up.357
Since all the Islamic literature, history and philosophy were only in
Arabic only those people, particularly the Tamil Muslims, began to devote
much attention to Islamic literature. The Seethakkathi Trust and the Islamic
Tamil Chair in the World Tamil Research institute are doing their best in
357
Samy, A.M., op.cit., p.12.
promoting Tamil Islamic works. Further, though much works did not come
up during the 19th century, the following Islamic presses were functioning.
358
358
Ibid., p.49.
Kasim press - Madras
Kadhanyar press - Madras
Din press - Madras
Nizamulmaya press - Madras
Nizamul Muktama press - Madras
Unani Vaidhya Kalanidhi press - Madras
While these presses were giving importance in 1932 only the Tamil
monthly Journal called Hifazath-ul-Islam was published in Madras. It
contained articles on social and political aspects359
. From these articles one
can understand that they aimed at the promotion of the Muslims.360
In 1902 from Madras an Arab Tamil Journal called Ajayibul Akhbar
was published. The daily Tamil journal published from Madras was mostly a
Muslim issue and it was called Ara murasu. It was published from
Perambur Barracks of Madras.361
In 1948 from Madras a monthly journal called Aruljothi was
published. Jailani was its editor. This journal was published to make the
people to understand the principles taught by the Islamic saints. It did not
359
Hifazath-ul-Islam, December 1932.
360 Samy, A.M.,, op.cit., p.48.
361 Aramurusu, 8, June 1971.
offer any significance either to caste or religion. It contained facts relating to
Quranic ideas, fiction, jokes, riddles, medicine etc. In 1980
N.K. Muhammed as Editor published a bi monthly journal called Al
Ameen.362 It must be remembered here that Al Ameen was published from
Nagercoil from 1981 as a weekly and as a bi monthly from 1986 onwards.
Al Faizul Islam was published as a monthly journal from Chennai.
Abdul Rahman Faizi published this Islamic spiritual work in 1990. It meant
Light of Islam. Another monthly journal came out from Chennai from 1994
onwards. A Hilal Mustaffa was its Editor of the work called by the name
Allavin Alayam363
Aramurasu364 was published as a daily newspaper from 1971
onwards from Madras by Maulvi Iqbal. This was called as the Muslim Tamil
Daily Newspaper. Form 1977 onwards it was converted as a weekly journal
under the editorship of M.A. Akbar.
During 1991 and 1992 two dailies in the name of Makkal Nesan and
Tamilan were published respectively. Abdul Rahman edited both of them.
362
Samy, A.M., op.cit., p.88.
363 Ibid., p.96.
364 Ibid., p.109.
Form 13, April 1905 i.e., on the Tamil New year’s day of that year
Ajayiful Akbar, a weekly journal was brought out by D.Muhammed
Ibrahim. This was published with the aim of making the Muslims to be to be
good at Islamic knowledge and wisdom and to enable them to lead a life as
per the Islamic principles. It was an Arab Tamil issue. The title means
Wonderful News.365
Abhu Upaida Alim Dhagavi, an Editor, published this monthly journal
from Madras. It was called Ash Shri Atul Islamia (1913).
India Dutan was bimonthly journal published by M.S. Abdul Majid.
Indian Muslim Herald was an English monthly journal. But another
monthly journal called Indian Minorities was published in English and
Tamil from 1987 onwards. From 1979 Iqbal published onwards another
Tamil Islam work called Laddu. By their capital called hard work they
offered sweet. Ilampirai a Tamil Islamic monthly was edited and published
from Chennai from 1945 onwards.366
In 1969 an Islamic monthly journal called Islam from Madras came
up. Chengam Jaffar was its Editor. From 1979 onwards the monthly issue
was converted as a weekly one. It was in size like modern Dina Thanthi. It
365
Ibid., p.110.
366 Ibid., p.121.
pointed out the fact that pen is mightier that sword. In 1986 Ibrahim Muhibi,
an Editor from Chennai published his journal Irai Gnanappunga. This was
a journal containing facts about almost all the principles pertaining to Islam.
It aimed at the preaching of the philosophy and principles of Islam.
In addition to private individuals even the Waqf Board of Madras also
published a monthly journal entitled Ismi, poet. Badrudin was serving as its
editor. It brought various news about Islam to the Muslim readers of
Madras.367
While Islamiya Prachchara Nesan and Islamiya Miltiran are
published from Chennai during 1936 mainly to spread the Islamic
philosophy and codes, K.M.Ismail, an Editor from Chennai published a
monthly journal called Ilaya Nila. It, in the front page itself, gave an
explanation to the Koranic version under the title Isayoli regularly. The
editorial report also gave a vivid account about the preaching of Islam. It
also pinpointed that the path of Islam alone will set aside the distresses,
sorrows and miseries in life. It stressed the value of trade and profession and
emphasised the avoidance of enmity and rivalry among men of all castes. It
also directed the Muslims and Hindus to go together in the path of
righteousness and virtues without any differences of opinion among
367
Interview with President, Wakf Board on 30, March 2006.
themselves. This was published as a private circulation.368
This journal was
based on the philosophy of Islam but touched many sociological problems.
The Islam369 by M.A. Abdul Hudda was another monthly Tamil
journal published from Madras. It was published during the last day of every
English month as a journal having pictures. It is pointed out that this is a
journal essentially needed for the progress and development of Muslims.
This was a registered journal under the Madras Registration Act of
No.M.2279. It also informs that this journal is a must for those who have
dedicated themselves for the social work among the Muslims. It was sold at
the cost of Rs.5/- to Muslims and Rs.4/- to others. It is unique to note that it
contained no advertisements. It should remembered here that this journal has
come out so far without advertisement of any nature. This journal also
containing the news about the death of Rehma Bibi, the mother of Maulana
Md. Ahmad Sayid Saibu, the Proprietor of Saibul Islam, Chennai on 12,
August, 1928. Thus it was meant exclusively for the Muslims.
In 1909 Islam Nesan was published under the editorship of Sayyid
Ahamed Rowuther as a monthly journal and in 1910 Ishad was another
journal published which means Canvassing. Both these journals did not last
368
Ilaynila, Islam’s monthly Journal, December 1992, p.1.
369 The Islam, September 1928, p.1.
for a longer period.370
Uthama Mittiran was a weekly journal of the
Muslims published from Chennai by Mohammad Ibrahim during 1949.
Umar Gayyam (1982) was a cinema issue published by S.M. Umar from
Madras as a monthly journal. Though it was published exclusively for
cinema news it contained news details and information’s about Islam. From
1992 onwards another Islam Tamil monthly journal called Unnad was
published. Prof. Abdur Rahman of Zamalia Arabic College of Madras was
its Editor it was sold at the cost of Rs.4/-. It is treated as an Islamic literary
journal.371
From 11, December 1961 onwards Urimaikkural another
bimonthly Islamic journal came up. A.K.Rebayi, the then member of
Parliament was its Editor. Quaide Millet Md. Ismail Sahib was the founder.
It was the recognised journal of Indian Union Muslim League. It was out
and out a political journal dealing with the political activities of the Muslims
in general.372
From 1984 on wards Idga Tazuddin as its editor published
another monthly journal Unmai oli.373
370
Samy. A.M., op.cit., pp.144-145.
371 Ummad, August 1994, p.1.
372 Urimaikkural, 9 September 1953.
373 Samy, A.M.,, op.cit., pp.156.
In 1980 a bi lingual Islamic monthly called Economic Forum was
published by B.S. Abdul Rahman. A.M. Samsudeen was its Editor. Further
exclusively for the Muslim students S.I.M. News Letter was published in
1982. Ibnu Saud was its Editor. It pointed out the various duties of a
Muslims student.374
During 1970 Khadar published a political issue under the heading
Kadalosai. At the beginning it was a weekly and then it became a weekly.
This was treated as the ‘Shield of the army of Kamaraj’. This is not coming
out now.375
Crescent was a weekly in English by keeping A.A.Ravub as Editor
and it was published upto 1976 by Jalal Zakkaria.376
In 1897 a work called Kuran was published from Chennai. In 1970
Doctor Jaimuddin published a monthly journal called Guvvad and from
1976 onwards the same Editor published it as a daily. It was a monthly
journal, which assigned more stress to communal equality. By that it was
aiming integration among the people. During 1972 it was again published as
374
Students Islam Movement of India, July 1982, p.21.
375 Samy, A.M.,, op.cit., p.163.
376 Ibid., p.175.
a monthly under the name Guvvad. It was sold at the cost of 25 paise per
issue.377
Under the Editorship of K.P. Mohammad Ismail a monthly Islamic
journal called Samsul Islam came up from 1928 onwards. In 1888
Mohammed Yusuf from Chennai published a monthly journal called Samsul
Islam, which meant the ‘sun of faith’. Samasaram is a monthly journal
coming up even now. N.K.Mohammad was the Editor.378
As an Islamic Journal Ahamadiya Muslim Zamath’s monthly edition
called Samadhana Vali is still coming up. Muhammad Ali is its Editor.379
Poet Mustaq during 1985 published a monthly Tamil journal called
Samudhaya Mulakkam. It is a journal exclusively run for the Muslims and
also for their uplift.380
In 1905 itself a Unani medical Journal came up from Madras as a
bimonthly issue. Hakim P. Muhammad Abdullah Sahib was its Editor. This
was printed at Muslim Abhimani press at Madras and the name of the
journal was Sugathara Bodhini.381
377
Guvvad, 16 June 1976, p.6.
378 Samy, A.M.,, op.cit., p.181.
379 Samadhana Voli, August 1993, p.15.
380 Samy, M.M., op.cit., p.182.
381 Sugathara Bodhinii, 8 February 1905, p.18.
In 1946 a national Muslim daily newspaper in the name Sudantira
Nadu was published under the Editorship of M.R.M. Abdur Rahim.382
Sirutondan was a bi-monthly journal came out form Madras from 5,
Sheik Davood Street, Chennai-14. N. Rangoon Sulaiman was its Editor and
he was also a Councilor of the Corporation of Madras. It was sold at the cost
of 15 paise as a registered newspaper under No.8804. It gave importance to
advertisements also along with its services to the Islamic community. It
greets the Muslim leaders for their birthdays. It also deals with the current
politics. It was a popular journal among Muslims.383
Tamil cinema was a weekly cinema journal edited by Karim. Poet
K.M. Sheriff published a weekly journal called Tamil Mulakkam from
Madras.384
In 1959 the Editor Sahul Hameed published a monthly journal
known as Ten Kinnam from Chennai. In 1987 Veerai Ismail published a
monthly journal from Chennai and the name of it was Tobil Surrula.
Nurul Islam was another Muslim monthly journal. From 1939 it was
published.385
Then in 1950 it was converted into a weekly journal.
382
Samy, A.M., op.cit., p.199.
383 Sirutondan, 11, June 1972, p.121.
384 Samy, A.M., op.cit., p.218.
385 Noor-ul-Islam, October 1940, p.115.
Muhammad Yusuf was its editor. The weekly issue was published as Islamic
cultural Tamil journal.386
The monthly issue contained a lot of details. It
pointed out that there is nothing equal to God. It also published the
biographies of Islamic personalities. It talked about Tajmahal. It also gave a
review of its services. It also dealt with the worldly affairs and international
happenings. Importance was assigned by it to world political activities. Its
office functioned from 85, Venkata Maistry Street, George Town, Madras.387
Pasunkadir came from Madras during 1972. M.K.E. Maulana was its
Editor. This was a bi monthly journal served for the uplift of the Muslims.388
Bughari was a monthly Journal Edited by Maulavi Abdul Quadir
Anwari. It was published in 1949. It was sold at the cost of Four Annas.
While this gave greater importance and veneration to Islam it talked about
Arabs. It pointed out the guidelines of the ancestors of Islam. While giving
importance to Islamic prayer it stressed on the principles of Tiru Quran. It
also exposed the conditions of the Muslims of the contemporary period.389
386
Samy, A.M.,, op.cit., p.277.
387 Noor-ul-Islam, op.cit., p.116.
388 Samy, A.M.,, op.cit., p.278.
389 Bughari, February 1950, p.106.
Pattatari Murasu came from Chennai as a monthly journal and K.K.
Abdul Samad edited it. Bhadhul Islam was another Islamic monthly journal
edited by Abdul Kuthus. This journal was published between 1952 and
1967. After that it did not come. The popular Islamic publishers of Tamilnad
called Hajee Sahul Hameed & Co ran this. Though this journal was started
in 1924 due to various hardships it did not continue for a longer period.
After interruptions for twice finally it came up in 1952.390
Then again it was
stopped completely in 1967.
Pallivasal Edited by Ibrahim came out as a monthly journal during
1987 and in the same way Bhagavi by Rehmadullah Ali Bhagavi Sahib was
published in Madras in 1953.391
The journal Pallivasal had M.M.Salim as a
special Editor. It was sold at the cost of Rs.2/-. This was interrupted during
1992 for seven months due to the sickness of the Editor and it was revived
during January 1993. This journal had the tradition of bringing out the
importance of various Pallivasals or mosques in Tamilnadu. It also gives the
fact that Noor-ul-Islam was stopped after 40 years of its inception due to the
death of its Editor.392
390
Bhadhul Islam, October 1952, p.56.
391 Samy, A.M.,, op.cit., p.284.
392 Pallivasal, 21 January 1993, p.12.
Maulana Abdul Wahab Sahib authored Pirai a monthly journal. This
was a popular journal among Muslims. Piraikkodi published form Chennai
during the later half of the 20th century was a renowned Muslim League
journal. M.K.E. Maulana was its editor M.A.Lathif was its honorary Editor.
It gives a vivid account about the Muslims of the world. It has given
importance to the condition of the human beings of different countries in
future. It was a custom of this journal to issue commemorative volumes
also.393
Maulvi Abdul Quadir Anwari in the name of Fee Sabeel published a
monthly journal. It gave importance to various matters.394
Pushpara
Chudar and Baitulmal were two other Muslim monthly journals edited by
Kamal Basha Ali and K.Basheer respectively. These two journals gave
importance to the spread of Islam and growth of Islamic traditions.395
In 1991 poet Sultan of Madras edited a monthly journal called
Ponnagaram. It was to create an awakening among the Muslims who were
under the verge of development. It was also a social, art and literary journal.
It was concentrating on sanitation. Maulvi Muhammad Sulaiman published a
393
Piraikkodi, 15 September 1971, p.7.
394 Fee Sabeel, July August 1993, p.36.
395 Samy, A.M., op.cit., p.302.
monthly journal called Makka. It gave importance to Quran. The same
author published another monthly journal called Makka Sudar. It was a
journal, which stood as a work on Islamic wisdom. Muhammad Ali
Thanjoori published a Islamic family journal called Maharani. These three
journals are still in vogue from Madras.396
A.K.A. Abdul Samad Edited a daily Muslim newspaper called Mani
Sudar. It was sold at the cost of Rs.100. It was a registered newspaper under
No.TN.M.S.884. It has given importance to the political conditions of the
period.397
Manivilakku Edited by A.K. Abdul Samad was a literary Islamic
monthly journal. Min hauj by Maulvi Mohammad Sale Alim was another
monthly journal.398
Muhammad by Jha was another bi monthly entertaining
Islamic Tamil journal.
Muslim League, Edited by K.B.M.I. Sirma was another bi monthly
National Muslim journal. It was an earlier journal popular even prior to the
Second World War. It took interesting stops to promote the circulation. Even
by appealing to the mass they were undertaking their activities. Life
396
Ibid., p.307.
397 Mani Sudar, 10 July 1993, p.11.
398 Samy, A.M., op.cit., p.325.
membership and patrons were wanted for promoting the circulation. It had
its Head Office at Mount Road, Chennai.399
Madras Presidency’s Muslims League published a weekly journal
from Madras. It was published from 31, July 1938 both in Urudu and Tamil.
But it was ceased to exist after 8, September 1939 due to economic
considerations.400
Ahamed Ibrahim edited another daily from 1947 onwards. Quaide
Millet was the founder and patron. It was sold at the cost of three Annas. It
was sent to Srilanka and Trivandurm by air. It also greeted the Muslims for
Id festival. It gave importance to advertisements. It has published the
messages of the leaders also.401
M.A.Akbar edited the monthly journal Muslim Sudar. The annual
superscription was Rs.10/-. This was released from Allandur, Madras, 16. It
was treated as the sharp sword of the Muslim community. This political
journal granted stress to the rule on Islamic basis. It even started criticising
the then government of Tamilnadu.402
Muslim Nesan, Muslim National
399
Mulsim League, 1, March 1938, p.7.
400 Samy, A.M., op.cit., p.332.
401 Muslim, 13 June 1953, p.6.
402 Muslim Sudar, November 1984, p.117.
Herald, Muslim Padukavalan, Muslim Dutan were some other Islamic
journals produced from Madras. Muslim Murasu was another monthly
journal edited by V.M.Samshuddin as a honorary Editor. Abur Jalal was the
original Editor. It worked for peace, love, knowledge, efficiency and fame of
the Muslims. This journal is still in existence. Actually it was established by
Abdul Rahim of Nachchiyar kovil. In 1961 Ramyia was the lady editor of
this journal. This work gave importance to the history of Islam.403
Muslim Renaissance, Muslim Mail, Muslim League were some
other Muslim journals emerged from Madras. Mussalman, Yadarthavathi
was also included in the Islamic journals of Madras.404
In 1905 Mohammad
Ghouse and Julani Fakir Alam published a weekly journal in the name
Livavul Islam.405
Voice of Madras was a weekly journal published in Tamil
and English from Chennai in 1978. Mohammed Ibrahim Sheriff was its
editor.406
In 1930 from Madras a monthly journal was published. Mohammed
Abdul Kadir Sahib was the editor. The name of the journal was Hibajatul
403
Samy, A.M., op.cit., p.362.
404 Ibid., p.368.
405 Ibid., p.372.
406 Ibid., p.379.
Islam. In the same name an Islamic organisation functioning from Madras it
was published. This journal called itself as the classical Tamil issue. In the
first page there was the statement from Quran. By that it was revealed that it
was the duty of all the Muslims to protect Islam. It vehemently opposed
Khadyayini. It also gave an advertisement that those who were interested in
knowing the demerits and diplomacy should study the works of M.E.
Mohammed Abdul Ruadir of Tenkasi. The title itself means protection of
Islam.407
Islam Nesan was a monthly journal came from Madras during the
early days of the 20th century. At the title page itself a Tirukkural is printed
and it is branded as a Tamil journal. V.S.P.U. Sultan Syyed Ahamed
Rawuther was the editor. P. Muhammad Abdullah Sahib was its co or sub
editor. It was published from Madras as a registered journal. It was priced at
12 annas per issue. From 1910 onwards it was published.408
Thus from the above analysis of the various journals published from
Madras during the later half of the 19th century and 20
th century it is revealed
that most of the journals were mainly for the enhancement of the religion
Islam. The journals are all produced with a real set up. They did not lag
407
Hibajatul Islam, August 1935, p.151.
408 Islam Nesan, February 1911, p.110.
behind in exposing the political and religious knowledge needed to the
people. Most of the works were exclusively for the Muslims and that
community. Tamil Muslims and others edited the journals. From the
sufficiently good number of Islamic journals released from Madras one can
estimate that the Muslims were keen on preserving and maintaining their
own individualistic culture. The non-availability of any non-Muslim editor
will attest to the secluded religious motive behind it.
(iii) Madras Muslims Contribution to Architecture
From the early days of British rule in Madras, the entire population
along with its scattered minorities comprehensively comprised of Hindus
and Muslims. In the process of growth and transformation of the city the
Muslims imprinted their calibre in architecture, which are readily available
in various buildings. As the buildings of the Muslim rulers of the various
regions of the Indian subcontinent are classified as Saracenic, the Muslim
buildings of Madras are not exempted.409
The structure of buildings in
Madras such as State Bank, the Law courts, the adjacent Law College, the
Victorial Technical Institute and Egmore Rly. Station, which is known for
Mughal style of architecture, in addition to the Pathan building of the 15th
409
Thomas R.Metcalf, Modern India, Interpretative Anthology Publishers, New Delhi,
1990, p.43.
century buildings such as mosques and domes are Indo Saracenic buildings,
which dominate the Muslim style in Madras.410
In the black town of Madras
due to the existence of Muslim population and also to cater to the needs of
the Muslim residents a mosque was constructed in 1757 by Adiappa Narain,
the Dubash of the Governor Benyon.411
But even prior to that from the Map
of Madras of the year 1689 it is revealed that the Governor’s residence was
building of Mohammaden architecture with a dome and in 1711 it was
treated as an ancient building.412
Chepauk Palace Among the historic buildings available in Madras, the Chepauk palace
of the Nawab of Arcot is a striking one. When Mohammed Ali Wallajah was
the Nawab of Carnatic (1749-1795) this palace was designed and built by
Paul Benfield in 1768, as a pioneering effort of Indo Saracenic architectural
style.413
“The northern, single storey block housed the single – storeyed
Humayun Mahal and the soaring two-storeyed Deevan-i-Khana Durbar
Hall. The southern block, the Khalsa Mahal is two storeyed and smaller
410
Ibid., p.57.
411 Krishnasamy Naidu, W.S., op.cit., p.27.
412 Srinivasachari, C.S., op.cit., p.49.
413 Muthiah, S., op.cit., p.166.
doomed”414
. After a lapse of one century in 1871 Robert Chistolen added the
Southern and eastern sides, the rooms, verandahs, and arches. The entire
building was covered with a wall and music was played during evenings
from the top storey of this Naubatkhana.415
The Siddique Sarai This building constructed to provide accommodation for the Muslim
travellers, by Abdul Hakkim Sahib was completed in 1921. This double
storeyed rectangular building in two internal courtyards is beneficial for men
and women separately. A symmetrical and lengthy building, with bays of
rooms and a series of projecting balconies at the upper floor are having
pointed arches. Sloped chajja supported on ornate stone brackets are models
of architectural style.416
Dastagir Dargah Dastagir Dargah is in the Redhakrishnan Salai of Triplicane. It is the
tomb of Hazarath Shaik Maqdoom Abdul Haq Sawi popularly called
Hazarath Dastagir Sahib. He regularly travelled throughout South India for
the spread of spiritualism. Though he died in Hyderabad in 1752 Nawab
Wallajah brought his body to Madras for burial. In 1789 a Dargah was
414
Idem.
415 Ibid., p.167.
416 Kalpana, K., and Frank Schiffer, op.cit., p.55.
constructed.417
This is known for its individualistic style of architecture of
the Wallajahis.
Madarasa-i-Azam
This predominant Islamic school’s building is housed at Annasalai is
said so have been built in 1800 with two storeyed rectangular palladian
structure is a typical example of garden house planning with living quarters
in the upper floor and service areas below. Madras terrace is used as a
coverage. The ground floor is covered with designs like a podium with a
series of semicircular arches, puncturing its solid surface. rooms have front
verandahs.418
Thousand Lights Assembly Hall This is a part and parcel of the thousand lights mosque complex at
Madras Annasalai. It was constructed around 1800. This mosque was
constructed exclusively for Shiah Muslims during Muharram, the day of
Mourning. It is a self-contained rectangular building with an apsidal end.
“Constituted by a large central double height space with all galleries on all
sides, the interior is relatively plain excepting for decorative cupsed arch like
cast iron brackets and circular colums that support the gallery floor”. The
exterior is rather simple. The entrance is composed of a screen of fine
417
Personal visit to Dastagir Dargah on 20, December 2006.
418 Kalpana K., and Frank Schiffer, op.cit., p.116.
cusped pointed arches with Verandals at both florrs. Windows have plain
plasters and a mandatory cornice define the remaining faces.419
Amir Mahal It is the residence of the Prince of Arcot located in the Pycropts Road
at Triplicane. The Wallajah family moved to this residence in 1876
eventhough it was built in the year 1798. It is in 14 acres of land. It has a
long gateway more or less parallel to the gates available in north India as in
the entrances of forts and mosques. A large scalloped, pointed arch is a
remarkable one. The archces are semicircular in shape and have pendentive
domes. An open-air staircase leads to the upper floor. The Darbar hall is
located in the first floor. The entire building is plastered and painted with
yellowish red colour. This place is known for its neiced styles. The strange
circular openings, parapet wall, strong semi cirucular arches are known
architectural factors. Square short towers are available in front of the
building.420
The prince plays a significant role in the public life of the city.421
Wallajah Mosque Among the various mosques available in Madras city the Wallajah
mosque or big mosque or Triplicane mosque is a most significant one. With
419
Ibid., p.132.
420 Personal visit to Amir Mahal on 27, December 2006.
421 Interview with Prince Nawab Mohammad Abdul Ali on 26, December 2006.
the efforts of Wallajah Nowab it was constructed in the year 1795 A.D.422
This was mainly constructed for those people who migrated from Arcot and
settled in Triplicane. This is another important mosque exclusively built for
the emigrants. It has a vast open space and a fine and impressive forecourt.
Accessed by a broad flight of steps, the western end of the open court is
lined by the long rectangular prayer hall, divided by three lays into two rows
of columns, with the misrab in the central bay. Gray granite is used in walls,
columns, arches and roofs. The entire structure is plastered and lime washed.
The square, squat onion domed dargah is quite absorbing. Though this
dargah offers peace it is lack of grandeur.423
Since majority of the buildings are the outcome of the ruling dynasties
they are known for their own grandeur. But no indigenous form is found
available in them. Majority of them are belonging either to Saracenic style or
Mughal style of architecture.
422
Kalpana, K., op.cit., p.164.
423 Personal visit to the Wallajah Mosque on 27, October 2006.
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