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ISLAMIC STUDIES AND ARABIC LITERATURE IN THE POST INDEPENDENT INDIA: CONTRIBUTION OF THE ULAMA IN
BARAK VALLEY
A THESIS SUBMITTED TO ASSAM UNIVERSITY; SILCHAR; IN PARTIAL FULMILMENT OF THE
REQUIREMENT FOR THE DEGREE OF DOCTOR OF PHILOSOPHY IN THE DEPTT. OF ARABIC
By A.H.MONJURUL HAQUE.
Registration No.: Ph. D/703/2009, Dated: 09.02.2009
Under the supervision of PROF.ABDUL MUSABBIR BHUIYA, Ph.D.
DEPARTMENT OF ARABIC S.K.C.SCHOOL OF ENGLISH & FOREIGN LANGUAGE STUDIES
ASSAM UNIVERSITY; SILCHAR-788011 AUGUST, 2013.
Dr. A.M. Bhuyia, FM, DFA, MA, Ph.D # 03843-2270829(O) Professor; Department of Arabic & # 03845-2268439(R) Dean, S.K.C. School of English & # 094353-70982(M) Foreign Language Studies; Assam University, Silchar – 788011. Email: [email protected] Ref No. …………… Date…
TO WHOM IT MAY CONCERN
This is to Certify that A.H. Monjurul Haque, Registration No. Ph.D/703/2009; dated 09/02/2009, has prepared his thesis entitled ‘Islamic Studies and Arabic Literature in the Post Independent India: Contribution of the Ulama in Barak Valley’ under my Supervision for the award of Ph. D. Degree by Assam University, Silchar.
I further certify that this work is the outcome of sustained academic research of the candidate and I believe that this is an original work that has confirmed to the provisions of the relevant Assam University ordinance for submission of the Ph.D thesis.
I also certify that this thesis has not been submitted to any other University for the award of Ph. D. or any other Degree. I, therefore, forward the thesis to the Controller of Examinations for adjudication by the Board of Examiners. (Prof. A.M.Bhuiya) Supervisor Deptartment of Arabic, Assam University, Silchar-788011
ACKNOWLEDEMENT
It gives me immense pleasure to express my sincere gratitude to a
group of savants, scholars, and teachers, patrons of learning, friends, and
well-wishers, whose assistance, encouragement and blessing helped me to
complete the research work.
At the very inception, I would like to acknowledge my sincere
gratitude to scholars and educationists, whose valuable books and papers
greatly helped me to complete the research work.
I, in this august moment, ever acknowledge my devotional gratitude
and indebtedness to my reverend teacher and research Guide Professor Dr.
A.M. Bhuiya, Dean, S.K.C. School of English & Foreign Language; Assam
University; Silchar; who extended his invaluable suggestions, heart touching
inspiration, and timely instructions; which helped me to solve my problems.
Whenever I was in difficulty with the work, I could overcome all these by
his noble and valuable suggestions towards completion of my research work.
I convey my most sincere gratitude to Dr. Hafiz Sayeed Ahmed, Asstt.
Prof. Department of Arabic, Karimganj College; Karimganj;for giving me
access to the materials required for preparing this work.
I do acknowledge the help and kindness of my authorities,
organizations, institutions and individuals such as Inspector of schools,
Office of the Secretary, State Madrasa Education Board, Assam ;Office of
the Head, Department of Islamic Studies, Cotton College, Guwahati;
ii
All Assam Tanzim Madaris Qaumia, Nilbagan, Al-Jamiatul Arabiatul
Islamia, Badarpur and many learned individuals scatteredlly working in the
state.
I also extend my grateful thanks to many Library authorities,
particularly the Central Library; Assam University; Silchar; Karimganj
College Libarary, Nilambazar College Libarary.Moulana Azad Libarary of
Aligarh Muslim University, Aligarh. I also acknowledge my indebtedness to
all those works I have consulted, referred to and quoted.
I would also like to express my sincere gratitude to my deceased
father whose far and wide reputation in the Ulama Society helped me a lot in
collection of various information & data’s.
I am also indebted to Mr. Sukanta Nath, who has sincerely composed
and edited the full contents of my thesis.
I also thank my sisters and many of my students who helped me in this
regard; particularly my mother whose blessing enabled me to complete the
work.
Last but not least, I express my sincere gratitude, pleasure & pride that
my beloved wife Mrs. B.R.Shirin, who has been standing by me as the best
source of my patience and diligence while preparing the thesis. Similarly my
little loving son and daughter Mihaz & Arifa provided me a little bit relax by
interfering me in my work with their childish activities.
And lastly I am ever grateful to the Al-Mighty for His blessing and
Grace for which I could complete this work.
iii
TABLE OF CONTENTS
Page Nos.
ACKNOWLEDGMENT i-ii
LIST OF FIGURES & PLATES v
LIST OF ABBREVIATIONS USED vi
INTRODUCTION 1-10
CHAPTER- I: EVOLUTION OF ISLAMIC STUDIES AND
ARABIC LITERATURE IN INDIA: 11-44
1.1: Arabic Language and its importance. 12
1.2: The Arabs in India and their settlement. 15
1.3: Propagation of Islam. 18
1.4: Education under the Muslim rule in India. 20
1.5: Arabic and Islamic Studies in India. 26
1.6: Development of Arabic Literature in India during 20th
Century 32
CHATER –II: BARAK VALLEY: ISLAMIC INSTITUTIONS: 46-106
2.1: Concept of Islamic Institutions or Madrasa: 46
2.2: Need or Importance of Madrasa Education: 46
2. 3: The Barak Valley: 50
2.4: The advent of Islam & the establishment of
Islamic Institutions in Barak Valley: 51
2.5: Institutions imparting Arabic and Islamic
Education in Barak Valley: 58
iv
CHAPTER - III: ISLAMIC STUDIES IN BARAK VALLEY:
CONTRIBUTION OF ULAMA: 108-144
3.1: Contribution of Ulama and others in the
Development of Islamic studies in Barak valley: 110
3.2: Hazrat Shah Badr (alive in 1946 A D): 111
3.3: Shah Adam Khaki (alive in 1949 A D): 111
3.4: Shah Diya uddin (alive in 1952 A D): 112
3.5: Moulana Masaddar Ali (1911-1988): 113
3.6: Moulana Abdur Raquib (1912-1988): 115
3.7: Moulana Ansar (1913- 1972): 119
3.8: Moulana Ahmed Ali (1915-2000): 121
3.9: Moulana Imdadur Rahman (1921-1995): 123
3.10: Moulana Tahir- (1924-1994): 125
3.11: Moulana Abdur Jalil Chy. (1925- 1989): 128
3.12: Moulana Ataur Rahman Majarbhuiya (b.1952--): 132
3.13: Dr. Moulana Fajlur Rahman (b. 1965—): 134
3.14: Moulana Ahmed Sayeed (b.1960….): 136
3.15: Some other Scholars: 139
CHAPTER IV: ARABIC STUDIES IN BARAK VALLEY:
CONTRIBUTION OF ULAMA- 147-196
4.1: Moulana Sajidul Haqq (1909-1984): 147
4.2: Moulana Abdul Haque (1920-2005): 150
4.3: Moulana Jalal Uddin Chy. (1923-2000): 151
4.4: Moulana Abdur Qayyum Khan (1925-2000): 154
4.5: Moulana Tayyeebur Rahman Barbhuiya (b.1931---): 158
4.6: Moulana Hifzur Rahman (1934-1993): 162
v
4.7: Moulana Elias Ahmed Quasimi (B. 1938---): 164
4.8: Mohammad Yahya Tamizi (1940-2000): 166
4.9: Moulana Abul Hussain Saberi (b. 1944 --): 168
4.10: Moulana Abdul Jalil (1945-2001): 170
4.11. Moulana Shawkat Ali Laskar (b.1945--): 172
4.12: Prof. A. M. Bhuiya (b. 1951---): 175
4.13. Moulana Qumar Uddin (b.1952---): 178
4.14: Moulana Badrul Haque (b.1954----): 180
4.15: Moulana Abdur Jabber Latifi (b. 1956---): 183
4.16: Moulana Moin Uddin Majumder (b. 1957---): 184
4.17: Moulana F.R. Hazari (b. 1959----): 186
4.18: Some other Scholars: 189
4.19: Conclusion:
CONCLUSION: 197-204
BIBLIOGRAPHY: 205-216
APPENDIX: A – B
□□□□□□
vi
LIST OF FIGURES AND PLATES Page nos.
Fig. 1: External view of newly built Cheragia Qaumia Alia madrasa: 77
Fig. 2: External view of Asimia Alia Madrasa: 79
Fig. 3: An external sketch of the renovated Building of Darul Uloom
Banskandi, Cachar. 81
Fig. 4: External view of Deorail Alia Madrasa, Badarpur. Karimganj , 82
Fig. 5: An internal scene of teaching –learning at Khankha-e-Gobindapur;
Gobindapur, Cachar. 88
Fig. 6: A sketch of the Preface of the book “Noor –ul-Madamin.” 148
Fig. 7: A page from the original manuscript of the book “Noor –ul- Madamin.”
149
Fig. 8 & 9: Specimen Pages from the original Works of Maulana A. Qayyum
Khan, 156-157
Fig. 10: A self composed poem of Dr. Nazmul Islam Barbhuiya, during his
student life. 190
LISTS OF PLATES Page no.
Fig. 1: Epigraph found near Asimganj - 64
Fig. 2: Epigraph found near Kaliganj - 65
Fig. 3: Epigraph found near Suprakandi - 66
□□□□□□
vii
LIST OF ABBREVIATIONS
AD = Anno Domini AH = After Hijra AC = Assam Higher Secondary Education Council Antho. = Anthology A S = Alaihis Salam. ASI = Archaeological Survey of India. ASTBPPC = Assam State Text Book Production &
Publication Corporation. AUS = Assam University, Silchar. Comp. = Compiled by. C U = Calcutta University. DEE = Director of Elementary Education. DEEO = District Elementary Education Officer. DHAS = Department of Historical and Antiquarian
Studies. DHE = Director of Higher Education. D I S = Deputy Inspector of schools DPI = Director of Public Instruction. DSE = Director of Secondary Education. Ed. = Edition, edited by G U = Gauhati University. HS = Higher Secondary I E = Islamic Era M E S = Middle English School. n.d. = no date mentioned. Pub. = Published by. R = Rahmatullah Alaihi. RAA = Radi Allahu Anhu. Rtd. = Retired. SAS = Sallallahu alaihi Wa - Sallam. SEBA = Board of Secondary Education, Assam Tr. = Translated by Vol. = Volume.
□□□□□□
11
CHAPTER-I
EVOLUTION OF ISLAMIC AND ARABIC
LITERATURE IN INDIA
12
CHAPTER – I
EVOLUTION OF ISLAMIC STUDIES AND ARABIC LITERATURE IN INDIA
1.1: The Arabic Language and its Importance:
Arabic is fairly considered to be the head of the Semitic family of
languages, which originated in the Arabian Peninsula on the eve of 6ht
century A D. In this language, the Holy Qur’an was revealed during a
period of 23 years from 610 to 632 A D. It is believes that Allah himself
has declared:
(Tran: Surely we have revealed it as an Arabic Qur’an, in order that you
may learn wisdom.) 1. It is further repeated in the same authority:
2 (Tran: Surely we have made it a
Qur’an in Arabic so that you may be able to understand.) In another
chapter of the Holy Qur’an Allah has declared again with the following
Verses:
3 (Tran: Verily this is a Revelation from the lord
of the worlds: with it came down the Truthful spirit; to your heart that
you may admonish; In the perspicuous Arabic tone.)
According to the Islamic faith, the Qur’an is the saying of the
Almighty Allah as well as the Hadith are that of the holy prophet
Mohammad (SAS) who was a native speaker of refined Arabic language.
It is found the narration of Hakim and Al-Baihaqi that the holy Prophet
(SAS) said:-
4
13
(Tran: ‘You (the Muslims) love the Arabs for three reasons that I myself
am an Arabian, the Qur’an is Arabic and the language of the people of
Paradise is Arabic.’) It is a prophetic instruction to love not only the
Arabs but the Arabic language also. It is, therefore, important for the
Muslims all over the world to love the Arabs in terms of learning the
language of the Qur’an and Hadith.
As the popularity of Islam had been able to touch the limit of the
global horizon, Arabic language also became the religious language of
the Muslims throughout the world. They believe that Arabic is the only
appropriate language of approach to Allah.5 They practise their religious
rites and rituals in the Arabic Language itself. They learn the speeches or
the commandments of Islamic faith in original Text in Arabic. Whatever
nation they may belong to, they use the Arabic version from ‘Azan’ to the
performance of five time prayers every day. They deliver the ‘Khutba’
(religious sermon) before the Salat al jum’a (Friday Prayer) and ‘ Salat al
Eidaeen’ (Prayer of the two ‘Eids’) also in Arabic Language. In the
similar way, many other deeds are done in the Arabic Language, which
has become a part and parcel of every Muslim in the World, which is to
learn the fundamentals of Islamic rituals in the Arabic Language.
Since the language of the Qur’an, the Hadith and the language of
the Days here after, is Arabic, it is the main source of knowledge about
Islam. Dr. Abdullah assumes that as more as 800 million of Muslims of
the World recite the Holy Qur’an in its original language regardless of
whether they understand it or not and a good number of them also try to
comprehend the Qur’an without the help of translation.6 Besides the
religious and legal sciences of the Muslims, Arabic was the language of
all branches of Asia, Africa, Europe during the Middle Ages similar to
14
English at the present time. ‘Most standard critical studies include under
medieval Arabic Literature virtually all serious writings in Arabic from
the late 6th Century A D, until the early 1500’s. These studies deal not
only with poetry and bells letter but also with History, Geography,
Classified biographies and Encyclopedia, Science and Medicine,
Philosophy and Theology, Grammar and Textual exegesis, Law, Mystical
speculation and many other disciplines.’ 7
A Cambridge scholar, R A Nicholson rightly asserts: ‘During the
early Middle Ages it (Arabic) was spoken and written by all cultivated
Moslems of whatever nationality they might be, from the Indus to the
Atlantic; it was the language of the court and the Church, of the Law and
Commerce, of Diplomacy and Literature and Science’.8 Prof. Fariq
added: ‘In Europe, it was the common language of Spain, up to the 15th
Century and of the Baleric Islands, Malta, Sicily, and Pantellaria
(between Sicily and Tunis) up to the 18th Century.9 For many centuries in
that period, it was the language of learning and culture and progressive
thought throughout the civilized world.10
Even today, Arabic has occupied the position of an important
language as spoken by millions of people in Asia and Africa and is
studied as a language of great Civilization and religion all over the world.
In addition to Arabia, Al-Yemen, Oman, and the Persian Gulf-Arab states
i.e. al-Bahrain, al Kuwait, where Arabic language had held almost an
undisputed supremacy since Pre Islamic days. Hitti says; ‘Originally the
humble dialect of tribes in the modern part of Arabian peninsula, Arabic
is today the prevailing speech of the whole peninsula, of Jordan,
Lebanon, Syria, Iraq, Egypt, Libya, Tunisia, Algeria, Morocco, of the
certain districts of Sudan, districts on the curve of the Niger, are in
15
Senegal and Mauritania.’11 Moreover, there are Syro-Lebanese Arab
pockets, North and South Americas and France, West Africa, where also
Arabic language is spoken.12 On the other hand, Arabic is spoken in 24
countries by as much as 256 million of people13 throughout the world and
being used as the official language of not less than 21 member states of
the Arab League, 14 in addition to that of oil producing Arab countries,
suffering from unemployment problems.
For this worldwide popularity, the Arabic language has been given
a glorious position in United Nations where it is employed as the 5th of
the 6 (six) working languages with effect from 1973.15 Owing to this
religious, commercial, economic and Political importance, a large number
of people of the modern world cherish the desire of learning Arabic
Language.
1.2: The Arabs in India and their settlement:
India had a good trade relation with the Arabs since a long before
the advent of Islam. It is believed that the prophet Adam (A S) passed
through the territory of India while he was traveling to Arabia after he
had been sent down in Ceylon. In early Roman period, Arab traders
imported cinnamon and pepper from India and exported to the western
countries.16 In the Pre-Islamic Ages, the Arabs linked India with Africa
by trade route,17 and the Arab traders frequented the costal region of Sind
and Hind i.e. India. They used to buy and export Indian resources to
Yemen where from these were sent to Syria and to the markets of Egypt
and Europe.18 Arab traders bought spices like Cardamom, Cinnamon and
Pepper; flora and fauna like Chandal, ‘Saj’ or teak-wood and bamboo,
camphor, ginger, coconut, elephant, peacock, ape, musk and muslin cloth
16
from Indian ports and carried to different markets of their own places as
well as to some other countries from Egypt to the west, and from China to
the East. There are many references, in Pre-Islamic Arabic poems, to
these and other goods, imported from India, which was very popular
among the Arabs. The application of pepper, musk and camphor in the
poem of a celebrated Mu‘allaqa poet Imrul Quis (500-540 A. D) may be
brought forward in this regard:
19
Tran: You will see the droppings of white antelopes on her courtyards
and enclosure, as if these are the seeds of black pepper.
20
Tran: When the two women (Ummu Huwairith and Ummu Rubab) stood
up, a sweet fragrance spread out from them; which was a soft breeze
blowing with the smell of clove.
Moreover, Indian swords i.e. (Muhannad) had a
reputation of being very supple and sharp, which were very famous
among the Arab warriors. 21 A renowned poet of Medina, Ka‘b bin Zuhair
(R A) eulogized the holy Prophet and compared him with an Indian
sword in his famous poem in the following verse:
22
Tran: Surely the Prophet (SAS) is a sword which is illuminated with an
Indian sword of Allah.
17
During the time of the holy Prophet, also the Caravans of Arab
traders continued their commercial trips from Arabian Peninsula to
Malabar cost in the South-West India. Nicholson observed that Arab
traders had carried out their business in India and imported bamboos also
from this country for making: ‘Rumh’ i.e. lance or spear.23 From the
ancient time the Arabs were accustomed in using some sorts of Indian
articles. Dr. Mohyideen quoted a narration of an Arab chronicler,
Baladuri that As‘ad bin Jaharah had sent to the holy Prophet a bed, made
of ‘saj’ ( teak wood ) on which the prophet used to sleep and that was, at
last, transferred to the house of Abu Ayub al-Ansari. He also added that
the door of the chamber of Ayesha (RAA) was also made of teak wood.24
It is worth mentioning that this variety of wooden articles or logs of teak
wood were commonly imported by the Arab merchants from India as
well as Assam also. The author, referring to the source of an eminent
scholar Athar Mobarakpuri, claims that Saj or the teak wood was a big
tree which grew no where except in India.25 Dr. Mohyideen added from
the same source that the Prophet (SAS) and his companions applied some
herbal medicine like camphor, ginger etc. having bought from Arabian
markets, which had been imported from India.26 Even after the demise of
the Prophet (SAS), the Indo-Arab trade relation continued and after the
foundation of Baghdad in 762 A.D., it seemed to have improved and
lasted until the 16th century.27
Although, Arab trade was restricted mainly to the costal regions
and to the southern peninsula of the Indian Territory, it was extended into
Sind, the Punjab, Bengal and Assam also.28 it is interesting to note that a
large number of Arab merchants sailed their vessels straight for China
and few others sailed northwards to Bengal and Assam. The Arabs were
18
very much fond of Chandal wood, Teak wood, Aloes wood, Sanchipat or
Bhoja patra (bark of a tree used as paper), rhinoceros, peacock, jack
fruits etc. which were found in large scale in the jungles of Assam.29 It
may be true that the Arab merchants might have purchased these things
from Assam also and sold in their country. In this way, Assam has its
contacts with Arabs, long period ago.
It is worth mentioning that some of Arab traders started to settle in
different places in India since Pre-Islamic days. Arab merchants passed
along the Coromandal coast on their way to China, where remains of Pre-
Muslim Arabs are still found at Canton.30 In the Gazetteer of the Bombay
presidency, Khan Bahadur Fazl Ullah Lutfullah Faridi mentions the
settlement of Pre-Muslim Arabs at Chaul, Kalyan and Supara’ and ‘there
were so many Arabs on the Malabar Coast that the people had adopted
the Arab religion’.31
After the advent of Islam, the process of Arab settlement in India
took a large shape. Since the 7th century onwards, Arab Muslims settled
in such a large number at different ports on the western coast of India that
they started to lead social lives, having married local girls.32 ‘In Gujarat
too, Arab merchants converted Hindu wives and brought up their children
as Muslims.33
1.3: Propagation of Islam:
In India Islamic propagation started more or less, during the life
time of the Prophet Mohammad (SAS) himself. Dr. Veeran Mohyideen
referred that the holy Prophet had sent letters to some of his
contemporary Kings of South Indian kingdoms with an invitation for
embracing Islam. One of such letters reached to a Chereman Perumal
19
King in Kerala, named Jankal Perumal or Shanku Farmal. This letter is an
evidence of possibility of Islamic propagation in that kingdom during the
period of the Prophet (SAS). Referring to a History of Muslims in Kerala,
written in Malayalam by Syeed B A Mohammad, Dr. Mohi Uddin states
that the ancient manuscripts of the Kings of Arakkal of Kerala indicated
that a lifetime of the Prophet Mohammad (SAS). This King had heard
some narration about the Prophet from some Arab merchants who came
to his kingdom for the purpose of trade and commerce. The king was so
much influenced with the narration that he went to Arabic and embraced
Islam and then he stayed for seventeen days as an honourable guest of the
Prophet (SAS).34 It is undoubtedly believed that many other people of
that kingdom, specially the subjects of Cheraman Perumal might have
accepted Islam, following the foot prints of their King.
During that time and after the demise of the Prophet Mohammad
(SAS), Arab Muslims found a fertile environment in the Malawar coast to
preach the message of Islam. They built Masjids for regular prayers and
taught the fundamentals of Islam to the new converts. Some of the
ancient Masjids are believed to have founded by Malik bin Dinar during
the caliphate of Umar bin Khattab (R A A), on the Malabar Coast located
at Pazhayangadi, Srikantapuram, Dharmadon and Kasaragod, in the
modern state of Kerala.35
It is interesting to note that one of such Masjids founded in 643 A
D at Kasaragod is still bearing a doorplate in Arabic. We find that plate of
77 c.m x 14 c.m. that this Masjid is an accomplishment of Malik bin
Dinar who hailed from Arabian Peninsula with his son – Saraf, nephew—
Malik bin Habib, maternal uncle and many others for an Islamic mission.
The team arrived at Kasaragod on the 13th Rajab of 22 A H and built that
20
Jam‘i Masjid on the 7th June, 643 A D. It is also found from this plate that
Ahmed bin Malik and his son was the Qazi of Kasaragod town where
they lived generations together.
It is further, found that Malik bin Habib, the nephew of Malik bin
Dinar built another Masjid at Cranganore, and Ismail, a grand son of
Malik bin Dinar built at Koulam in the 7th century. Their desendants
living around Kuilon in Kerala are still bearing the signs of the
achievement of Malik bin Dinar. 36
In this way the warm welcome that the Muslim Arabs received in
the coastal towns of India, where they had anchored, went a long way in
strengthening their inter course with the country which passed the way
for conversion of the indigenous population and multiplication of
Muslims.
1.4: Education under the Muslim rule in India:
During this long period of Indo-Arab relation, there was a direct
lingo-culture exchange between the Arabs and the Indians in that places
where the later tries to speak and understand Arabic language for their
commercial interest, while the Arab also followed the same method of
learning Indian languages. Those Indians specially, who had accepted
Islam by marriage or otherwise, might have learnt Arabic language to
know the Islamic rites and rituals or as a medium of communication in
their families.
This process of learning Arabic Language by the Indians spread far
and wide, after the conquest of Sindh by Mohammad bin Qasim in 712
A.D.37 in the new political circumstances. According to the accounts of
Maqbul Ahmed, Sind remains under the direct administration of the Arab
21
Muslims for two hundred years up to the end of 9th century. 38 Tarachand
also says ‘the advance of the Muslims was checked, and for the next three
centuries they remained confined to this corner of India. Their sphere of
influence thus extended during this period over the principalities of Sindh
and Multan, over which they ruled, and the coastal towns of Sindh,
kathiwar, Gujarat and Konkar where they settled as traders, and till the
eleventh century they had no opportunity to reach beyond… In any case,
Dabul, Somnath, Broach, Cam-bay, Sindan and Chawl became seats of
small Muslim communities and nearly each one had its Mosque’39 and
Maktabs for primary education in Arabic.
The foundation stone of the Muslim rule in India, laid by Ibn-e-
Qasim was confirmed by Mohammad Ghori with the victory in the
second battle of Tarain in 1192 A.D.40 and established the Sultanate of
Delhi. Tarachand observed – ‘The thirteenth century had hardly bagan
when the conquest of Northern India was completed. Within a quatere of
century, the Muslim armies had over run the country from the Punjab to
Assam and from Kashmir to Vindhyas’.41 It is needed to mention that,
after the conquest of Mohammad Ghori, Muslim Sultans and Emperors of
a series of dynasties, such as – Slave dynasty (1206-1290 A. D). Khilji
dynasty (1290-1320 A.D), Tughlag dynasty (1320-1414 A. D), Sayyid
dynasty (1414—1451 A. D), Lodi dynasty (1451-1526 A. D) and Mughal
dynasty (1526—1857 A.D) ruled over India up to the fall of Bahadur
Shah Jafer.
It is found in the historical works of different authors that the
Muslims rules paid a special attention for the spreading of knowledge.
They founded a large number of educational institutions where Arabic
was also studied. During the rule of Slave dynasty (1206-1290 A.D),
22
different institutions were established for imparting education. Kutub-ud-
Din (1206- 1210 A.D), the founder of this dynasty established a number
of Masjids and Maktabs. Sultana Razia (1236-1242) was an educated
lady and able administrator as well. She was the founder of Muijji
Madrasa in Delhi.42 Sultan Nasiruddin (1246—1265) was a great lover of
education, who used to copy down the holy Qur’an. He established the
Madrasa-e-Nasiria in Delhi under the principalship of Maulana Minhaj-
ud-Din Siraj,43 which was later, developed to a college after the name of
the Sultan. Many good books were written during the rule of Nasiruddin.
‘Tabaqati Nasiri’, a famous historical document was written by Minhaj-
ud-Din Siraj,44 the Principal of Nasiria college. Sultan Giyasuddin Balvan
(1266-1286) was an ardent lover of education and literature. He
encouraged education and patronized a number of scholars in his court.
Amir Khusro, a disciple of Hazrat Nizamuddin was the most prominent
and influential scholar among them. In Khalji dynasty, Jalaluddin (1290-
1296 AD) was the best lover of education, who encourages and honoured
men. He founded a big library at Kiluguri near Delhi and Amir Khusro,
the famous scholar of the time of Giyasuddin Balban was the head of this
library.45 Similarly, Alauddin Khilji established a number of Madrasas in
Delhi where he appointed a host of forty renowned teachers.46
After the fall of Khilji Dynasty, Giyasuddin Tughlaq founded the
Tughlaq Dynasty, who ruled over India from 1320 to 1414 A D. Among
the sultans of his Tughlaq dynasty, three were found the best lover of
education. They were Ghyasuddin Tughlaq, Muhammad Bin Tughlaq and
Firoj Tughlaq. Muhammad Bin Tughlaq (1325-1351) was a great scholar
who unprecedentedly assembled learned parsons and appointed them in
his court. He built a number of Maktabs and Madrasas.47 Maulana
23
Moinuddin Imrani, a great theologist of Delhi flourished in his time.48
Similarly, Firoj Tuglaq (1359-89 A D) was also an erudite lover of
education who established a large number of educational institutions of
which there were 30 Madrasas, in edition to repairing the old ones.49 The
Royal College, established in Firojabad was very famous. Syyid Yusuf,
son of Sayyid JamaluddinHusayni, great scholar of Multan, was attached
to this college.50
After the Tughlaqs, some Sultan of the Sayyad dynasty ruled over
the countries, from (1414 to 1451 A D), which were succeeded by the
Lodi dynasty (1451—1526 A D). Among the Lodi Sultans Bahlol Lodi
(1451—1481) was interested in education and opened several Madrasas.
Sikandar Lodi (1481-1571) himself was a great writer. He composed
poems, which were compiled into a Diwan (Anthology of poems). He
respected scholars, rewarded and encouraged those for new writings.51
Rawat added that Sikandar Lodi had founded the city of Agra, around
which he instituted hundreds of Madrasas52 where the Arabic and Persian
languages were the main subjects.
It is worth mentioning here that Babar established the historic
dynasty of Mughal (1526-1857 A D), having defeated Ibrahim Lodi in the
battle of Panipath in 1526 A D. ‘Most of the days of his (Babar’s) short
tenure (1526-1530 A D. ) he had to spend on the horse back, despite, he
opened some new Maktabs and Madrasas and wrote his own
biography’.53 Humayun, son and successor of Babar was to pass his
tenure through wars and battle but his loved for education did not
diminish. He opened many Maktabs, Madrasa and Libraries in and
around Delhi and Sheikh Hussain was appointed Principal in one of
them.54
24
Humayun was succeeded by his son Akbar who ruled over the
greater India from 1556 to 1605 A.D. He himself was illiterate but was
interested in education. Rawat states that he was a secular ruler who
established a number of Madrasaa for the Muslims and secular
institutions for the non Muslim students in Agra and Fatepur, in addition
to the existing ones. But ‘the Hindus had begun to study Arabic and
Persian in order to avail the state service’.55 He adds that Akbar brought
many a colleges into being at Delhi.56 After the death of Akbar, the reign
of administration was hold by his father and opened many Maktabs and
Madrasas in Agra, in addition to sanctioning grants to the existing ones.57
Moreover, he got repaired some old and ‘deserted Madrasas’ of Delhi.58
Likewise Sahajahan also (1627-53 A.D.) had a great interest for
education. He established some Madrasas in Agra, a college in Delhi,
near Jam’a Masjid and got ‘Darul Baqi’ repaired. Likewise, his son
Aurangzeb (1657—1707) was an erudite scholar in Arabic, Persian and
Turkish, having ‘knowledge of the Qur’an and Hadith on the tip of his
tongue’.60 He established many Maktabs and Madrasas in the expanded
area of his empire.
From this accounts it is found that commendable efforts for the
spreading of knowledge and imparting education, were made in the
country during this long period of Muslim rule, right from the time of
Mohammad Ghori to that of Bahadur Shah Jafar (1192 to 1857 A D).
They built Masjids, Maktabs, Madrasas and Colleges in every nook and
corner of their empire where the students were taught the Qur’an, the
Hadith and other Islamic subjects and the children were given their
Primary education in these Maktabs. According to Dr. Chaube, ‘Hindu
children also went to these Maktabs for their education and they too, had
25
to read Arabic and Persian’.61 In this Maktabs the students were taught
the reading, reciting and memorization of complete 30 chapters of the
Qur’an, while much attention was paid to the correctness of its
pronunciation. After the completion of Maktab education, one could go to
a Madrasa for higher education, which can be put under two categories:
Secular and Religious.
The secular education included some subjects in its set of
courses—like Arabic Grammar, Prose, Literature, Philosophy, History,
Arithmetic, Geography, Medicine etc. However, the medium of
instruction was mainly Arabic, although Aurangzeb emphasized the use
of mother tongue in place of Arabic as medium of education.62 On the
other hand, the religious education included study of the Holy Qur’an and
its commentary, the tradition of the Prophet Mohammad (SAS), Islamic
laws etc., which were not compulsory for the non Muslims. However, the
knowledge of Arabic and Persian was essential for the Government jobs
and high position in the administration. A good number of Hindu youth,
desirous of Government job, used to join these Madrasas and study
Arabic and Persian, in spite of having separate institution for them.
It is worth mentioning that the facility for woman education was
also provided during these times. Sultana Razia (1236-42 A D)and
Empress Noor Jahan were very learning women and well carried to
administration, as Zubun Nissa, the daughter of Aurangzeb, who was also
an erudite scholar and poetess in Arabic and Persian literatures.63
Although, the studies of Arabic have been introdced in India from
the conquest of Sindh, developed by the victory of Mohammad Ghori
who established a number of Madrasas during his short rule and the
development reached its Zenith from the time of Babar who, himself, was
26
a profound scholar of Arabic, Persian and Turkish languages and
poetry.64 During the rule of Muslim Sultans and emperors, some Muslim
colonies were established at different places all over the country, which
eventually developed into big towns. In course of time, these towns
became the important centers of Arabic and Islamic studies.65 It may be
noted that Delhi, Agra, Fatehpur Sikri, Jounpur, Lahore, Ajmer, Bedar,
Lucknow, Jalandar, Multan, Bejapur, Golconda, Sialkot, Bengal etc. were
the most remarkable centers of Islamic and Arabic studies in different
times of Muslim rule.66
1.5: Arabic and Islamic Studies in India:-
Arabic in India carries an almost absolute Islamic identity, to the
extent that even the study of pre-Islamic pagan poetry is ascribed to a
spiritual impetus. This is not surprising, for it is generally acknowledged
that the Arabic language has a predominantly sacred character out-side
the Arabic speaking Middle East. However, the functional manifestation
of the language in the subcontinent has great historical significance and
has not been systematically explored. 67
The first acquaintance of the residents of the Indian subcontinent
with the Arab people came about when Arab sailor first docked at Indian
ports in order to acquire spice in pre-Islamic times, perhaps as far in the
past as 50 C.E.
In the seventh century, the Arabian Peninsula witnessed the birth of
Islam, and majority of Arabs became Muslim. One century later, in 711,
the Arab-Muslim Umayyad commander Muhammad b. al-Qasim al-
Thaqafi invaded and conquered the western Indian province of Sind.
Arab Muslims settled there, and with their colonization of Sind came
27
India’s first substantial and sustained contact with both the region of
Islam and the Arabic language. At this time, Indians began to convert to
Islam.
In India, in the decades following Independence, Arabic usage was
also modified in minor ways, but its Islamic identity was preserved and
continues to be preserved today. Considering the future of Arabic usage
in India, among the factors inhibiting it is the decline of Persian and Urdu
and with it the decline of the Arabic-script reading populace. Some
positive influences are India’s growing economic prosperity (and
subsequent rise in education) combined with Islamic revivalist trends.
One of the most common uses of Arabic in India is liturgical. This
includes Qur’anic recitation, litanies (tasbih), prose prayers (du‘a’),
formulaic expressions connected with the ritual prayer (salah), Sufi
chants (dhikh), and the chanting of religious poetry (qasida, na‘t,
munajat, and marthiya).
The recitation of the Arabic Qur’an is considered by meritorious
act and forms an important part of their religiosity. In India, Muslims
recite the Qur’an avidly, but generally without understanding the literal
meaning. Nevertheless, they still see it as an act that brings the reciter
closer to Allah and wins him or her divine grace (baraka) and light (nur).
Qur’anic recitation in India takes place in homes, masjids, madrasas and
other venues, at different times of the day or night, individually or
communally, at religious and social gathering or as part of a daily
religious routine, throughout the year, but most especially during the
month of ‘Ramadan’, audibly or inaudibly, in sophisticated and
melodious recitation (tartil or tajwid), or in plain, elementary recital.
Since a significant number speak Urdu (in 2003, roughly 25 million) 68 or
28
other Indian languages written in the Arabic script, they can, if they are
literate- thus, roughly half of all Indian Muslims69 - de facto read and
write the Arabic script. Since Qur’anic recitation in the original Arabic is
an integral part of the mandatory ritual prayer (salah), those who can read
and those who cannot all consider it a religious obligation to memorize
suras (Quranic chapters). They most commonly learn by heart the shorter
suras, including al- fatiha, al-nas, al-falaq, al-ikhlas, al-kawthar, al-
nasar, and al-qadr. They also recite al-fatiha for the benefit of a deceased
soul and upon visits to the shrine of a saint.
The religious need of Indian Muslims to learn Arabic gave the
centuries to a large number of religious schools catering only to Muslim
students, called Maktab and Madrasa. (The terms are somewhat fluid, the
word madrasa sometimes being used to denote a maktab; other terms
used are hifz-khana for Qur’an memorization schools, and jami‘a or dar
al-‘ulum for higher education institutions. In pre modern times, the
madrasa was also used for secular schools with both Muslim and Hindu
students.) Maktabs imparted primary learning, focusing on Qur’an
recitation and memorization of suras, and by extension, a basic
knowledge of the Arabic language, particularly the script. They also
taught Shari‘a precepts, particularly those relating to the ritual prayer
(salah), the ritual purification (wudu’), the two calls to prayer (adhan and
iqama), and formally recited within the ritual prayer. At more advanced
levels, they taught some Qur’an interpretation and prophetic Traditions
(Hadith). Maktabs continue to flourish in India today, in masjids or
independent institutions, with the inclusion in modern times of a
rudimentary secular component, comprising basic arithmetic and
elementary literacy in the local vernacular.71 In addition, today many
29
Muslim children who otherwise go to secular school or do not go to
school at all also receive part-time re-ligious education at home by
professional mullas/maulvis or parents, or at after part-time maktabs. This
home instruction is entirely focused on religious, the Qur’an, and Arabic.
Madrasas have generally been for more advanced religious
learning and has been an important component of their curriculum. Many
have “Arabic madrasa” as part of their name, such as the Madrasa
‘Arabiyya Jami’a in Zaydpur, and Madrasa ‘Arabiyya Dar al-Ta‘lim in
Muhallapura Sufipur, both in Uttar Pradesh.72 By the tenth century, the
first ad hoc madrasas in India were established in Sind in the towns of
Mansura and Multan, and were associated with the local masjids. In the
last decade of the twelfth century, the Turk invader Muhammad Ghuri
(d.1206, founder of real Muslim dominion in India) established formal
madrasa in the town of Ajmer in North India. Soon thereafter, his
successor’s successor Sultan Illutmish (d.1236) established the first
madrasa in Delhi and one in Badaun, and in the following decades,
madrasas sprang up all over northern India. Then, over the next seven
centuries of partial or full Muslim rule, until the deposition of the last
Mughal emperor Bahadur Shah Zafar in 1857 by the British, madrasas
proliferated in all parts into the hundreds, either associated with, or
independent of, masjids. In the nineteenth century, the new colonial
power promoted Western-style secular education, particularly English
and the Arabic language (and Persian) diminished in importance. Many
madrasas were adversely affected, but several new ones such as
Deobandh and then Nadwa were instituted by Islamic salafi revivalists
deliberately to counter the colonial approach and bolster traditional
religious education. Paradoxically, most of the important madrasas
30
existing today were established during the British Raj. In these
institutions, in the words of a modern scholar, “Arabic, being the
language of the original sources of Islam, was to be the major focus of
study. It was, so to speak, not only a language but the major linguistic
symbol of Islamic identity and Muslim resistance to modernity.” 73
The curriculam followed in these madrasas through the focused on
Islam as a subject and Arabic as a tool. Until the fifteenth century, the
principal subjects of study in madrasas were the religious sciences (in
Arabic) of Qur’an exegesis, Hadith, jurisprudence, Sufism, theology,
history, the related subjects of Arabic grammar and literature, and some
logic and philosophy, also in Aarabic. Approximately the same
curriculam was following all over India. The course was on Arabic texts
from the classical (Middle Eastern) canon being studied, such as Tafsir
Ibn Kathir, Zamakhshri’s Kashshaf, Tafsir al-Baydawee, al-Muwatta’, al-
Sahihayan, al-Hidaya fi al-furu,Talkhis al-miftah, ‘Awarifal-ma‘arif,
Fusus al-hikam, Hidayat al-nahw, Sharh mi’at ‘amil, and al-Kafiya. A
few modifications to this curriculum were made in the fifteenth century,
when a couple of medieval Arabic science texts were added, and again in
the eighteenth century by Shah Wali Allah (d. 1760). Some years later,
Mulla Nizam al-Din (of Sihali near Lucknow, d. 1748) proposed a new
Arabic curriculum, later to become famous the Dars-i- Nizami. He
confirmed several Arabic religious and grammatical texts already in use,
and for the first time in Indian madrasa history, added Arabic texts on
jurisprudence, logic and philosophy composed by Indian savants, such as
Mulla Jiwan of Amethi (d.1718), Mir Muhammad Zahid al-Harawi
(d.17000), and Mulla Mahmud jawnpuri. This curriculam was adopted
almost immediately all over India and continues to be used to this day
31
with some amendments, including the addition of non-religious subjects
such as mathematics and English. In the late eighteenth century, salafi
madrasas purged the syllabus of Sufi texts (Arabic and Persian). Shi‘ite
madrasas follow different curricula with regard to religious texts, but
usually the texts used for the study of Arabic grammar and rhetoric,
perhaps even some literature and philosophy, are the same as those
prescribed by the Dars-i- Nizami.
The number of full-time Arabic madrasas in 1996 was 757.74 The
best known madrasas of India today are in the northern part of the
country in the state of Uttar Pradesh. Deoband in this state is the home of
the famous madrasa named Dar al-Ulum (founded 1866), which has
around two thousand students from India and other countries of South
and East Asia, a large library (133,070 printed books and 1,563
manuscripts), and focuses almost completely on religious education. A
modern Indian scholar calls it a “mother institution” for Indian Muslim
educational centers.75 Another well-known madrasa in this state is the
Dar al-Ulum Nadwat al-Ulama76 in Lucknow77 (founded 1893), with
1,500 students, seventy professors, and a strong research orientation. It
focuses on religious learning, particularly Arabic, but includes some
secular as well. Its focus is on subjects, as opposed to the text-based
approach of other, traditional madrasas. Both the above are Sunni
institutions, the Deobandh madrasa a strongly salafi one. Two important
Twelver Shi‘ite madrasas are also in the same town of Lucknow, the
Madrasat al-Wa'izin78 (founded 1919) and the Jami‘a Nazimiyya79
(founded 1890). In Western India, the leading Muslim education
institution is in Surat, the Jami‘a Safiyya80 (founded 1813) of the Da’udi
Bohra Tayyibi Shi‘a de-nomination, with 149 professors and 717 students
32
(440 men, 277 women) from India and outside India in 2006, and a large
Library. In Central India, the foremost madrasa is the Dar al-Ulum Taj
al-Masjid81 (founded 1948) in Bhopal. South India, especially the states
of Tamil Nadu, Kerala, and Andhra Pradesh, also contain several
important madrasas.
The method of teaching Arabic in these madrasas is grammar-
centered and text-oriented. The focus is on reading and understanding
classical Arabic texts. Speaking skills are not emphasized, but stylized
prose writing skills (insha’) are given some attention. Generally, modern
proficiency-based techniques are not used, although there is a slow move
towards their utilization. Rote memorization is favored over analysis.
1.6: Development of Arabic Literature in India During 20th century:-
Arabic is one of the important languages among Semitic group of
languages. Ya’rib bin Qahtan is popularly known as the father of this
language. Today, it is one of the official languages of the UNO (United
Nations Organization) and is spoken by a large group of masses in Asia
and Africa. During the heyday of Islamic civilization, it was the lingua
franca of a vast Islamic empire and its universal language of learning. It
has left much influence over the European as well as Indian languages.
Besides, it is the holy language of Islam and as such it has been studied in
every nook and corner of the globe as a language of a great religion and
civilization.
Arabic, in India, has been taught in different ways for more than
fifteen centuries. The relations between India and the Arab world date
back to very ancient times, and the Arab merchants appear to have played
33
leading part in establishing as well as strengthening commercial and
cultural links between the two nations. With the advent of Islam in the
Indian subcontinent, these ties of friendship became stronger than ever
before, particularly, for cultural and political reasons. Several Muslim
empires were established on the soil of India which lasted for more than
eight centuries. India became enrich with their treasures of various
sciences of knowledge, arts culture and literatures. 82
It is to be discussed here that India has been one of the most-known
non-Arab states where Arabic language and literature grew, developed
and flourished on a large scale. During the period of Arab rule in the
Indian Territory, Arabic continued to be the official language of the
government and administration and the unrivalled medium of sacred
knowledge and literary achievement. Moreover, various Arabic madrasa
and cultural institutions of higher learning under the personal guidance
and scholarly interest of the Sultans were set up which produced a good
number of poets, writers, Islamic thinkers, commentators of the holy
Qur’an, scholars of the Hadith etc. Their noble works can be compared to
any work of any great Arab scholar. Mention may be made here in this
regard about the following scholars. Allamah Sighani Lahori (d.1252),
the author of the great book al-“Ubabuz-Zakhir wa al-Lubabul-Fakhir”
on grammar and lexicography. Gulam Ali Azad Bilgrami (1116-
1200A.H.), who has penned many outstanding Arabic books on history
and literature like “Subhatul-Marjan”. Besides he is regarded to be the
greatest Indian Arabic poet and is well known as Hassanul-Hind. About
11,000 verse composed by him are the living proof of his extraordinary
poetic talent. Shah Waliullah Dihlawi (1114-1176 A.H.), who has
produced the great book “Hujjatullahil-Balighah” on the science of
34
Hadith. Abdul Hai al-Hasani (1286-1341 A.H.), the writer of the famous
book “Nuzhatul-Khawatir” on the great Indian scholars in different fields
from 62A.D. up to the time of the author. Zainuddin bin Abdul Aziz who
produced an authentic prose work entitled “Tuhfatul Mujahidin” on the
struggle of the Zamorins of Calicut against the Portuguese. Siddiq Hasan
Khan (1248-130 A.H.) who besides being a poet, was scholar of Hadith,
and authored a good number of valuable books on Arabic philology like
“Abjadul-Uloom” Muhammad ‘Ala al-Thanawi, composer of the
outstanding dictionary “kash-shaf Istilahat al-Funun” on technical terms.
Abul Faid Faidi (954-1004A.H.), the author of the undoubted tafsir
“Sawatiul-Ilaham”. Abdul Haqq Dihlawi (958-1052 A.H),the pioneer of
Hadith studies in the Indian subcontinent who produced many pearls and
gems in Hadith literature like “Lamatut-Tanqeeh” Fadl Haqq Khairabadi
(1212-1278 A.H.), one of the greatest Indian philosophers and author of
the famous book “al-Hadiyyatus-sayeediyyah” on wisdom literature, and
so on. 83
The Indian Muslim scholars, therefore, took farsighted attempt to
establish Arabic and Islamic cultural learning centers across the country,
with a view to reviving the glorious position of Arab Islamic culture. And
thus, an oriental university in the Punjab, an oriental Department at
Aligarh, Darul Uloom Deoband, and Darul Uloom Nadwatul Ulama etc.
came into existence. Each of these institutions took great pains in
countering the Christian challenges. Besides, they were able to give birth
a new spirit in culture as well as modern studies to a considerable extent.
Consequently, Arabic language and literature, today, has been one of the
important subjects of learning.
35
It is to be mentioned here that the Nadwis (scholars produced by
Nadwa) took utmost care in order to bringing out the Arabic language
from the corner of obscurity and stagnation and proved with potency and
lively activity that Arabic is a living language having bright prospects.
They are still on their noble efforts in enriching and developing Arabic
language Arabic language and Islamic culture In India.
In the twentieth century, India has produced a good number of
literary figures and writers who got world wide fame and their literary
products are similar to that of the great Arab literatures. For instance,
Abul Hasan Ali Nadwi (1914- 1999 A.D), the author of the world famous
book “Islam and the World”, Abdul Aziz Maimoni (1888-1978A.D.) who
formerly held the chair of Arabic in the universities of Alighar and
Karachi and since long has been recognized as one of the greatest living
authorities on Arabic language and literature, Hamidud-din al-Farahi
(1280-1349AA.H), who has written the famous tafsir “al-Imaan Fi
Aqsamil-Quran” and so many others. These writers were greatly
influenced by modem Arabic literature and its various art forms. Apart
from that, they were impressed by western literatures. Some modern
styles and themes like criticism, politics, etc., therefore, are visible in
their popular writings. They are also followed by some later modern
writers in these aspects to some extent.
The scholars and writers who have been teaching in the modern
colleges and universities have taken part mainly in translation. We note
that a number of valuable works have been translated from Sanskrit,
English, Urdu, etc. into Arabic by them. Likewise, they have translated
hundreds of shorts stories, plays, and novels as well as social, cultural,
political and religious scholarly essays from English, Hindi and many
36
other Indian languages into Arabic. In this way, the modern university
teachers have played a great role in enriching Arabic literature and
Islamic culture in present days which can never be ignored. Some of the
writers who have earned high popularity in contemporary universities
through their erudite treatises are Dr. Abdul Halim Nadwi, Dr. Zubair
Ahmad Faruqi, Dr. Masud Rahman khan, Dr. Md. Rashid Nadwi, Dr.
Shafiq Ahmad Khan Nadwi and Dr. Aslam Al-Islahi.
On the other hand, the scholars of the religious institutions have
occupied leading position in compiling and producing books purely in
Arabic on Islamic as well as various literary topics. Here mention may be
made the names of Anowar Shah Kashmiri (1292-1352A.H), the author
of the most authentic book on Hadith literature “Faidul Bari”,
Wahiduzzaman Kairanwi (1929-1996 A.D), the writer of the book “al-
Qira-atul – Wadihah”, Rabi Hasan Nadwi (b. 1929 A.D), the present
Rector of Nadwa and the author of the outstanding book “al-Adabul
Arabi Baina Ardin wa Naqdin” and so on. In reality, they have devoted
themselves exclusively to the study of religious sciences and to the
cultivation of high standard Arabic.
It is significant to note here in this context that like all other non-
Arab states, in India too, the holy Qur’an has been one of the greatest
factors which participated in developing the Arabic language, widening
its scopes and strengthening its basic elements. The Muslims assumed the
study of Arabic with great importance in order to appreciating the
teachings of the divinely messages of the Qur’an. 84
The most prominent Madrasas and Islamic learning centers which
have been playing leading part in enriching Arabic literature and Islamic
culture throughout the country are (a) Darul Uloom Deoband, (b) Darul
37
Uloom Nadwatul Ulama, Lucknow, (c) Jamiah Salafiyyah Benares, (d)
Madrasatul Islah and madrasatul Falah, Azamgarh, e) Jamiah Islamiyyah,
Mubarakpur, (f) Darul Uloom Baskandi, (g) Al- Jamiatul Arabiatul
Islamia; Badarpur, etc.
The most famous colleges in which Arabic language and literature
have been taught are numerous in number located in various parts of the
country.
Now let’s cast a glance in the leading Indian universities which
have been contributing much in various ways in the development of the
Arabic language and literature to a large extent. Calcutta University
established in 1857 A.D. Arabic study in this university was started from
its very inception and it got new impetus since 1916 A.D. presently, the
Department of Arabic and Persian has been taking utmost care in
teaching Arabic with special attention in modern and functional Arabic.
Madras University established in 1857 A.D. Arabic was included
in its offering courses in 1927 A. D. and was taught under the Department
of Islamic studies which contained Arabic, Persian and Urdu languages.
In these days, Here, Arabic is being taught in various levels of learning
like M.A., M.Lit., Ph.D. and certificate courses.
Aligarh Muslim University which was founded by Sayed Ahmad
Khan as a college in 1875 A.D. and was recognized as a university in
1920 A.D.; It has been offering courses on Arabic language and literature
since its very inception through the orientalists. This university has a
remarkable contribution in the development of Arabic literature in the
Indian subcontinent. In addition to teaching, its concerned Department
has been publishing a large number of Arabic books, journals,
38
newspapers, magazines, etc. Some of them have already gained much
popularity in the Arab world.
Bombay University established in 1857 A.D. In this university too,
Arabic language and literature has been taught in different stages of
learning incuding doctorate.
Jamiah Milliyyah Islamiah established in 1920. Although
Arabic was introduced in its course list at the very beginning yet the
Department of Arabic came into existence in 1982 A.D. Here, different
courses on Arabic language and literature are offered in different
standards of education including B.A., M.A., M.Phil. and Ph.D alongwith
certificate and diploma courses in modern Arabic. 82
Besides the above mentioning universities, in this connection, it
needs mention of Delhi University, Lucknow University, Usmaniyyah
University, Benares Hindu University, Allahabad University, Kerala
University, Kasmir University, Jawaharlal Nehru University, Gauhati
University, Assam University etc.
History of Arabic studies in Assam dates back to the pre-colonial
period. It is significant to note that Arabic, in this region, has been taught
in almost all stages of formal education, in addition to the private
madrasa of higher Islamic learning. The number of Arabic learners
especially, in schools, colleges and universities, is the highest in
comparison to other states of the country. But unfortunately, due to the
prevalent defective syllabi in north-east India has not been satisfactory at
all. Modern facilities of language teaching and modernization of the
syllabi, therefore, are the urgent need of the hour.
After the discovery of oil in most of the Arab states, Arabic studies
throughout the world got a new impetus because of the political, culture,
39
strategic and economic importance of this region. India, too, did not lag
behind in this respect. Besides the government, tens of thousands of the
people irrespective of caste and creed devoted their attention in gaining
knowledge in Arabic. At the same time, Arabic was included as one of
the important curricular subjects in the syllabi of various educational
institutions including universities. Above all, some special Arabic
learning centers were set up across the country with a view to preparing
students for availing the growing job opportunity in the Arab world. In
fact, millions of Indians are working in different field in various Arab
states and are sending a huge amount of money to their motherland.
Significantly enough that these people have been playing an important
role in the growth of India economic, culture and foreign policy and thus
in bringing the two nations closer to each other.
So far as the prospects of Arabic language are concerned, now-a-
days, in addition to the Arab land, there are many job opportunities in non
Arab countries as well. In India, for example, an increasing number of
scopes for the Arabic learners have been created in various private and
government educational institutions, radio, television, internet,
journalism, tourism, translation, different multinational companies and in
the offices of the intelligence bureaus in addition to the Arab embassies
situated in New Delhi.
In summing up, it can safely be asserted that the future of the
Arabic language in India is very bright. In fact, its study is going to be
raised to a desirable status in various regions of the country. Significantly
enough that, in the 20th and the current centuries, the literary as well as
scholarly products of the Indian literary figures and writes have increased
in such a degree that it is not possible for one to take all these works into
40
account despite its being restricted in modern literary genres like drama,
novel and short story.
□□□□□□□□□
End Notes:-
41
1 The Holy Qur’an, Ch-12:2, 2 The Holy Qur’an, Ch-43:3, 3 The Holy Qur’an, Ch-26:192-195 4 Julfiqar Ali, ed. Al-Munjid, Arabic-Urdu Dictionary, Deoband, 2001, p-10. 5 P. K. Hitti, ‘Arabic Language’, Encyclopedia Americana, Vol.II, Canada, 1980, p-
153. 6 Dr. A.A. Nadvi, Learn the Language of the Holy Qur’an, Jeddah, 1981, p-5. 7 P. K. Hitti, ‘Encyclopedia Americana, Op, cit, p-153. 8 R.A. Nichoson, A Literary History of the Arabs, New Delhi, 1994, p-XXIV. 9 K.A. Faiq, History of Arabic Literature, Delhi, 1972, p-28. 10 P.K. Hitti, History of the Arabs, London, 1979, p-4. 11 P.K. Hitti, Op. cit, Encyclopedia Americana, V.2, 1980, p-153. 12 Encyclopaedea Britannica, v.ii, 1957, pp-191-92. 13 www.tolearnarabic.com/learnarabic/the_importance_of_arabic.html,. Date – 19-07-
2008, 21.45 hours 14 Brief Guide, League of Arab States, (Date not mentioned). 15 www.foreigndocuments.com/a11.html, date- 19-07-2008, 21.00hrs. 16 P.K. Hitti, History of the Arabs, Op. cit., p-59. 17 P.K. Hitti, The Arabs, 1962, p-18. 18 Dr. A T Nadvi,Al-Sahafatul Arabia Fi-al-Hind. Jammu, 1998, pp-8f. 19 Imrul Qais, line 3 of Muallaqah-Imrul Qais ed. Ibrahim bin Abdullah Al-Qasimi,
Tirurkad, Malappuram, 1990, p-13. 20 Imrul Qais, Ibid, line-8. 21 Moqbul Ahmed, Indo Arab Relations, New Delhi, 1969, p-82. 22 Ka’b bin Zuhir, Line – 52 of Qaside Banatul-Su’ad. 23 Nicholson, cit., p-173. 24 Dr. K.V. Mohyideen, Al-Shairul Arabi Fee Kerela, Madauhu wa Tattauruhu,
Kozhikode, 2003, pp-30 f. 25 Dr. K.V. Mohyideen Ibid, pp-28 f. 26 Mohyideen, Ibid, P-29.f. 27 M. Ahmed, OP cit., p-85.
42
28 M. Ahmed, Ibid, pp-83. f and 99. 29 M. Ahmed, Ibid, pp-99 and 102-105. 30 Tarachand, Influence of Islam of Inadian Culture, Allahabad, 1976, pp-3. f. 31 Tarachand, Ibid, p-24. 32 Tarachand, Ibid, p-25. 33 S.M. Koya, Mappilas of Malabar, Calicut University, 1983, p-1. 34 Dr. K.V. Mohyideen, Op. cit., pp-38.f. 35 Kerala District Gazeteer, Cannanore, 1972, p-67. 36 Sarat Phukan, and Supriti Phukan, Dainik Agradoot, dt. 18.07.1999. 37 W. Haig, ed. The Cambridge History of India, v.III, New Delhi, 1965, p-3. 38 M. Ahmed, Op. cit., p-27. 39 Tarachand, Op. cit., p-35. 40 V.D. Mahajan, Sultanate of Delhi, New Delhi, 1982, p-61; and Haig, Op. cit., p-40 41 Tarachand, Op. cit., p-109. 42 Dr. S. p. Chaube, History of Indian Education, Agra, 1991, p-47. 43 A.C. Roy, History of Bengal, Calcutta, 1968, p-79. 44 Dr. Sp. Choube, Op. cit., p-48. 45 Dr. S P. Chaube, Ibid, p-48. 46 A.C. Roy Op. cit., p-79. 47 Dr. S.P. Chaube, Op. cit., p-79. 48 Dr. M. Ishaque, ‘Indian Contribution to Arabic Literature’, ed., R.C. Mazumdar.
The Delhi Sultanate, 1960, p-532. 49 Dr. P. L. Rawat, History of Indian Education, Agra, 1991, p-107. 50 Dr. M. Ishaque, Op. cit., p-532. 51 Dr. S p. Chaube, Op. cit., p-49. 52 Dr. P.L. Rawat, Op. cit., p-106. 53 Dr. S.P. Chaube, Op. cit,. p-51. 54 Dr. P.L. Rawat, Op. cit., p-85.
55 Rawat, Ibid, p-86. 56 Rawat, Ibid, p-107. 57 Dr. S.P. Choube, Op. cit., p-52.
43
58 Dr. P.L. Rawat, Op. cit., p-52. 59 Dr. P.L. Rawat, Op. cit., pp. 86, 107. 60 Rawat, Ibid, p-86, 107. 61 Rawat, Ibid, pp.87-88. 62 Dr. S.P. Chaube, Op. cit., p-42. 63 Chaube, Op. cit., p-61. 64 Rawat, Op. cit. pp-83, 98. 65 Rawat, Ibid, p-105. 66 Rawat, Ibid, -pp-106-109. 67 “India” in Encyclopedia of Arabic Language and Linguistics, ed. Kees Versteegh
2:325-31. 68 “Indian Language” (retrieved July 15, 2003. from
http.//www.indianchild.com/Indian_languages.htm). 69 Literacy among Indians in general is 75.3% male, 53.7% female (2003 estimate);
Muslim literacy rates are lower, at 67.6% male, 50.1% female. Census of India
2001. Unitl the twentieth century, literacy rates were some-times as low as 10-20%. 70 Kaur, Madrasa Education, 253. 71 Ishaq, Hindustan ke ahamm madaris, 25 (sufipur), 41 (Zaydpur). 72 S.M. Yusuf, “Arabic Language and Literature in the Indo-Pakistan Subcontinent,”. 73 Qamar al-Din, Hindustan ki dini darsgahen. 70. 74 Kaur, Madrasa Education, 57. 75 Ibid., 63-65. 76 F.U. Farooqi, Lucknow : A Centre of Arabic and Islamic Studies during the
Nineteenth Century (New Delhi : Falah-e-Darayn Trust, 1999). 77 Kaur, Madrasa Education, 67-68. 78 Ibid., 61 79 A Modern History of the Ismailis, ed. Farhad Daftary (forthcoming, J.B. Tauris,
2008). 80 Kaur, Madrassa Education, 71-72. 81 Deshai, Ziyauddin A : Centres of Islamic Learning in India, New Delhi, 1978. 82 Ibid.
44
83 Ahmad, Dr. Ashaf : Musahamatul-Hind Fi al-Nathr al-Arabi Khilala al-Qarn al-
Ishreen, New Delhi, Makoff printers, 2000. 84 Yusuf, Prof. S.M. : Studies in Islamic History and Culture, Delhi, Adam Publishers
& Distrbutaors, 1992.
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45
CHAPTEr-II
BARAK VALLEY: ISLAMIC INSTITUTIONS
CHAPTER II
BARAK VALLEY: ISLAMIC INSTITUTIONS
46
2 .1: Concept of Islamic Institution or Madrasa:
The dictionary meaning of the word madrasa is school. The word
is derived from Arabic word ‘darasa’ which means to impart lesson. To
this word ‘darasa,’ the syllable ‘ma’ is added as a prefix and as per the
Arabic grammar, with this addition the word madrasa implies the place at
which the act (of imparting lessons) is performed. In other words,
madrasa means the place of imparting Knowledge. In common language,
educational institutions like pre-primary, primary and secondary schools
and even part -time centers of Qur’nic education attached to mosques and
fulltime and residential institutions of Islamic education are called
madrasa. But technically the term madrasa is used for institutions of
Islamic education, which are generally fulltime residential schools; which
impart education of Islamic Theology and law .Further, there are part-
time morning or evening centers of basic Islamic education covering
recitation and reading of the Qur’an and learning of basic tenants of Islam
orally. They are attached to mosques. They are usually called maktabs.1
2.2: Need or Importance of Madrasa Education:
As per a survey made by UNI (United News of India) published in
its weekly UNI Backgrounder April 2, 1992, There are 12,000 madrasas
in India. So the question arises as to what is the relevance of these
madrasas in a secular nation which is preparing itself to emerge as one of
the most modern countries of the 21st century.
I think the best way to find out the exact and correct answer of this
question will be to examine the role of madrasa education.
47
Accoring to Dr. Za’farul Islam Islahi; (Reader; Department of
Islamic Studies A.M.U. Aligarh) ‘The reality is that Madrasa are the
factories to develop the character in tune with the Holy Qur’an and
Hadith; and they are established with a view to supply the Muslim
community the experts in the Qur’an, Hadith, Fiqh, Islamic laws and also
provide with it the servants of religion, teachers, preachers and reformers
of misdeeds’.
The said tark itself portrays the importance of madrasa education.
It is because of this importance; that there is not a single Muslim
habitation how so ever small, without a madrasa or Maktab. It is as
important as the mosque itself. These madrasas and maktabs serves as the
pillar of Islam.
The history of madrasa education in India is a significant part of
history of Muslim education. It starts from the arrival of Muslims India.
According to the views of the scholars; Madrasa education in India was
officially established in the period of Qutubuddin Aibak. Hundreds of
mosques during his period were the centre of education. Oudh, Multan,
Lahore. Jaunpur, Khariradad, Patna, Surat, Delhi, Agra etc. were the main
centers of madrasa education. The number of madrasas and maktabs
were multiplied during the time of Ilturmish, Alauddin Khilji, Tuglaq and
Sikandar Lodhi, and others. According to the historian Farishta, ‘The
first well known Madrasa in India was established in 1191 at Azmer. It
was established by Muhammad Ghouri.
48
As per the report of UNI Backgrounder the first madrasa was
established in 1710. It was known as Madrasa-e-Ghaziuddin and the
same Madrasa was later known as Delhi College. This doesn’t seem to be
correct. It might have been the first centre of higher learning. The Mughal
period starting from Babar till Aurangzeb and other emperors was a
glorious period of madrasa education. The structures of various mosques,
forts and madrasas found even today remind as the past of madrasa
education during the Mughal period. Sir Syed Ahmed Khan in his book
‘Aasar-us-Sanadid’ writes that there was a network of madrasa and
maktabs throughout the length and breadth of the country during the
Mughal period. He further writes; ‘The downfall of Mughal empire
started during the period of Aurangzeb ; but the establishments of
madrasas and their assistance towards madrasas continued till the last
Mughal king.’ 2.
The British period is generally considered a period of strong set
back to Indian educational system. But we find that madrasa education
continued, flourished and saved Indian Muslim from being affected by
the western culture. It was during the period that several well-known
seminaries were established. They include Darul-Ul-Uloom, Deobond
(1866); Nadwat-Ul-Ulama, Lucknow, (1894) and even Jamia Arabia
Islamia, Nagpur, (1983.)
After achieving Independence, India became a democratic and
secular country. They are many persons who believe that due to the
influence of secularism religious educational centers lost their relevance.
But in fact the madrasa education is still strong and has been progressing
49
by leaps and bounds in the country. Mr. Madhavrao Schindia , the then
Minister of Human Resources Development,( HRD) while addressing in
a Muslim education conference held in Delhi on may 7,1995, stated that
there were 12,000 madrasas in India.
The report of all India survey by Hamolard education society
published in June; 1996 confirms the said figure. 3
Besides the figures, the contribution of Madrasa education in India
has been so important that it cannot be imagined the educational
development of Muslim community by neglecting the Madrasas and
Maktabs. Ulama produced by these Madrasas even now provide
leadership not only in religious matters but also in social and political
sphere as well. Starting from Shah Waliullah to the great Ulama like
Molana Abul Ala Maududi, Moulana Quasim Nanutwi, Moulana Abul
Kalam Azad and Moulana sayed Abul Hasan Ali Nadwee have been the
most prominent figures from among Muslim leaders. They were basically
associated with Madrasas in some or the other way.
It is because of this important role of Madrasas, the common
masses as well as the people of intellectual groups call the Madrasas as
the castles of Islam and pay proper tribute and homage to these
institutions.
2.3: The Barak Valley:-
The present Barak Valley of the State of Assam is a location
created by natural boundaries and has a unique geographical entity
50
containing linguistic cultural attributes distinctly different from that of
Brahmaputar valley and its adjacent hilly areas. In details it was created
by natural boundaries and apportionment caused by the Redeliffe Award
that divided the district of Sylhet of Surma Valley of the British period in
1947 following a referendum in Sylhet along with the partition of India.
The valley is bounded by the high mountains of North Cachar Hills
district on the north, the Angami Naga hills and Manipur state on the east
and the hills of Mizoram and Tripura on the south. 4
The river system of the valley has played a remarkable role in this
region. The main river Barak originates from the Angami Naga Hills, a
high range mountain making the northern boundary of Manipur state.
Descending from the high mountains to the plain of Jiribam it takes a
zigzag course across the Cachar district and a small portion of Hailakandi
district to reach Badarpur in Karimganj district, flowing again west and
near Bhanga; it divides itself into two and the mainstream assumes the
name Kushiara which enters Bangladesh in downstream; touching
Karimganj town and flowing for some distance as the boundary between
Karimganj district of India and Sylhet district of Bangladesh. The other
branch of river Barak that originates near Bhanga flows northwards and
meets the original course of Surma in Jaintia Pargana by assuming the
name of Surma. The Surma taking the main streams of Barak in its down
ward flow takes the name Dhaleswari and flows to the old course of the
Brahmaputra near Bhairab Bazar. During its long course of 800km, the
River Barak with its different names & branches in downstream receives
various tributaries from N.C. Hills, Mizoram and Tripura. 5
51
But on the other hand; the Surma receives a plenty numbers of
small rivers from the Khasi, Jaintia and Barail Hills and ultimately meets
the mainstream of Barak before merging with Meghna. The most
noteworthy feature of the Barak Valley is that it is a small geographical
unit of different social strata, economic classes and ethnic, cultural,
religious and linguistic entities and identities.
The most fascinating feature of this particular valley populated by
about 3 million human beings who posses different religious identities.
Muslims from about 45% of the total population; but they comprise of
Bengali, Manipuri and Hindi speaking linguistic groups, Overwhelming
majority of the Muslims are linguistically Bangalies. 6
2.4: The advent of Islam & the establishment of Islamic Institutions
In Barak Valley
First of all, one thing is obviously clear that the Arabic language
teaching in non-nativ countries is basically and primarily related with the
spread of Islam and its theological studies.
So the advent of Islam naturally marked the beginning of Arabic
teaching in Assam. It is found that Islam made its arrival formally in the
13th and 14th centuries in the Bhamaputra Valley and the Barak Valley
respectively.
52
At the time when Islam made its appearance in Brahmaputra
Valley, it was known as Kamrup, a separate kingdom from the rest of
present Assam. Islam appeared in the Valley through two ways.
1. By military expedition initiated by the commander of the Sultan of
Delhi.
2. Preaching activities and movements of the Sufi saints.
The first Muhamadan invasion was led by Ikhtiaruddin
Muhammad bin Bakhtiar Kilji, a general of Muhammad Ghuri, Sultan of
Delhi, in the year 1205-6 A.D., into the kingdom of Kamrupa in the
region of Prithu. This invasion was not succeeded and Ikhtiaruddin
returned to Gaurh (Gauda) in 1206 after facing defeat and troubles.
Several hundred soldiers were killed and others were captived 7
In the year 1227 A.D. Hisamuddin Iwaz who is also known as
Ghyasuddin Bakhtiar, the then governor of Bengal invaded Kamrup while
king Prithu was still on the throne. Iwans was, too defeated in a battle and
was forced back by the king Prithu.8 Thus, the first two Muslim invasions
of the Kamrupa Kingdom were unsuccessful, but strengthened the path
for future Muslim conquests.
After the third Muhammadan invasion led by Malik Yuzbeg in
1257 A.D. the city of Kamrupnagar. (Present North Guwahati) was
captured. As Raja of Kamrupa (Propably Sandhya) fled away to the
adjacent hills after having failed to oppose the Muslim soldiers,
MalikYuzbeg announced himself the ruler. He built a mosque in
Kamrupnagar. 9 It is an well known tradition through out the Islamic
53
world that where there is a mosque there is a Maktab attached to it for
teaching the Muslim children the holy Qur’an and imparting teaching of
other subjects related to the holy Qur’an and tradition (Sunnah). So it is
natural that there might have been a Maktab attached to the Mosque in
Kamrupnagar for the same purpose, and this Mosque would have been
the first Mosque in the Brahmapata Valley and also the first Islamic
educational institution in the valley.
In this process another mosque was reportedly established in late
13th or early 14th century in Assam. It was well known ‘Bura Masjid’ in
Guwahati city at Ambari near A.G.P. Office. 10 In such way Islam
appeared with its actual mission throughout the activities of Sufi saints. In
the last part of the 5th century A.D. when Hussain Shah, the Muslim ruler
of Bengal occupied Kamtapur by defeating Nilambar, a new era of
Muslim settlement opened in this region though Hussain Shah’s
conquest; though it did not last long;11 but it opened the door for the
Muslim settlement by virtue of which; the Sufi saints got their ground for
preaching Islam and teaching the lesson of Islam .Muslims, in large in
numbers, were found to have settled in Hajo and other adjacent regions of
Kamatapur after the conquest.12 And side by side they started Islamic
education permanently through establishing various Masques and
Maktabs in the various part of the valley like in Pua Makkah at Hajo,13
Kalia1bor, and in Nagaon district and so on.
These are a short beginning of Arabic teaching in Brahmaputra
Valley in the pre-colonial period. It is summed up that in Brhmaputra
54
valley Arabic teaching remained confined within the boundary of Mosque
attached Maktabs during the pre-colonial period.
Apart from the Brahmaputtra Valley, there has been a vast land
being the part of Assam known as Barak valley comprising three districts
of Cachar, Karimganj and Hilakandi. Cachar and Hilakandi had been a
part of Cachari Kingdom and Karimganj district was a part of Sylhet
which had been a part of Bengal during the pre-colonial period as
mentioned earlier.
To investigate the existence of institutions for imparting Arabic
education during the pre-colonial period in the Barak Valley, we have to
draw our attention to the political extent of the valley at that time.
It is found in the study that the present Karimganj district was
divided into a number of small kingdoms. 14 Its western part was under
Gaurh; a small independent kingdom. Its northern part was under Jaytia
Kingdom and the southern part was under the Tripura kingdom.
When Gaurh was conqured by the successful military cum spiritual
expedition led by the all time celebrated Sufi Saint Hazrat Shahjalal (Shah
Jalaluddin) Mujarrad al- Yemeni in association with the army chief
Sikandar Ghazi in 1303 AD. 15 against the king Govinda of Gaurh, the
flag of Islam was hoisted in this region.
After the conquest of Gaurh, Shahjalal settled down at Sythet
which became the main centre of preaching Islam and disseminating its
55
teaching in the eastern part of Bengal as a whole; and in the Barak Valley
in particular.
So we find, Islam made its formal arrival in this valley gradually
processing from the western borders, i.e. Karimganj district as it was a
part of greater Sylhet, in other words, a part of the remaining Gaurh.
Again, the southern part, which was a part of Tripura Kingdom,
came under Muslim rule when Malik Muhammad Turagli conquered
Pratapgarh16
The 360 Awlia or the disciples of Hazrat Shahjalal Mujarrad were
engaged in preaching Islam and spreading its relevant aspect of teaching
in every nook and corner of the region 17. A group of disciples of Hazrat18
Shahjalal were engaged in different parts of present Barak Valley whose
presence are supported by the existing shrines of the Valley.The
renowned among them are:-
Hazrat Shah Badar (ative in 1346AD):-
The most renowned Sufi saint who entered the present boundary of
karimganj district of Barak Valley is Hazrat Shah Badar or Shah
Badruddin who first settled at Bundashil village near Badarpur. Tradation
goes that Shah Jalal himself had once come to Bundashil on his stress.
The surrounding of Bundashil later assumed the name ‘Badarpur’ after
Shah Badruddin, and Shah Badar finally stayed at his Dargah in the
present Fort of Badarpur Ghat; near the present Duk Bungalow and Circle
Office .19
56
Shah Adam Khaki: - Another spiritual representative of Shah Jalal and
the contemporaries of Hazrat Shah Badr was Hazrat Adam Khaki or kaki
whose Dargah is situated at the western part of Badarpur, adjacent to the
National Highway (NH)44 about 1K.M. towards Krimganj from
Badarpur police station. Hindus and Muslims alike visit and offer homage
to this prominent Sufi Saint. It seems that he was a living symbol and
embodiment of Hindu Muslim unity.
Shah Diyauddin: - Shah Diyauddin was a renowned companion of
Shah Badr, whom Hazrat Shahjalal Mujarrad had specially sent to this
place to impart education and training of religious customs among the
common masses, was a Sufi of high rank and position. He performed the
order of his Sheikh and propagated Islam among the people till his last
days. He founded a mosque near khadiman village and a Maktab there
with which were swept away along with his tomb by the water of Barak
River. 20
In a nutshell, we have studied that the dwelling places of the Sufi
saints i.e. the khanqas or Dargahs flourished in various places through
the advent of the disciples of Hazrat Shahjalal Majjarad al-Yemani. And
these khanqahs or Dargas are the centre of religion learning as well as
spiritual training which came into existence in those initial stages. The
Sufis used to teach their disciples or followers on the basis of the
fundamental teachings of Islam. They taught what the Qur’an imposes on
a Muslim and the tradition of prophet Muhammad (SA) about the proper
performing of Islamic culture and righteous activities by a Muslim, were
the contents of the elementary lessons in Khanqahs.
57
The mass people who embraced Islam within this boundary of
Assam, like the neo-Muslims of other part of this world, needed to learn
the lesson of the holy Qur’an, the contents which are quite essential for
performing daily prayers. He has to maintain the routine work directed by
the saints on whose call he embraced Islam. People often went to him to
get lesson. He prescribed some extolments of Allah or some contents in
Arabic about the praises of Allah. He is also asked to recite some special
‘Suras’ (chapters of Qur’an) in some particular moment daily; and
Kalmias, Tassahhud, Dua-e-Qunut etc. were also to be taught in those
khanqahs. Otherwise the Muslims did not have any way of learning these
lessons. And without these; Islam was useless to the new comers in Islam
itself. Some disciples were in sound mind and could learn the elementary
lessons very quickly and the saint or the Pir Sahib directed them to
organize a teaching course including the Arabic alphabet, Arabic words
spelling, reading Suras (Qur’anic Chapters) with syllables. This way
teaching and learning of primary knowledge of Arabic in the Khanqahs
came into existence.
In course of time as the number of Muslims increased the mosques
began to be established in various places. In those days mosques were
used not only for performing Namaz (prayer) but for imparting primary
Arabic teaching to the neo-Muslims as well as to their children in this
region as happend in other part of the world.
In 1692, a mosque was established at the village Bakharsharl in the
district of Karimganj by two saintly brothers Badruddin Muhammad and
58
Kamal Muhammad, who came from Parchak Pargona of Sylhet and
settled here to preach Islam. This mosque had a Maktab attached to it that
has been functioning till the date. The two saintly brothers were the
promoters of learning among the Muslim Children. Later on their
descendents took interest to establish a Madrasa in the 19th century that
will be discussed in appropriate section. 21
The process of building mosques was initiated by the spiritual
leaders or Sufis or local people or even by the ruler himself. Some of the
most ancient mosques are still surviving while some others are lost
leaving some valuable evidence of their past existence.
2.5: Institutions Imparting Arabic and Islamic Studies in Barak
Valley:
It has already been stated that the Arabic language teaching in India
before the advent of the British rule was conducted in two levels:
a. Traditional Maktabs b. Madrasas.
a) Maktabs: Traditional Maktabs are the extension centers of
Khanqahs or Dargahs. With the advent of Islam in this country,
arrangement of Arabic learning began through Makatib (plural of
Maktab) because “Makatib and Madaris were the elementary schools
which were located in the Mosque premises and saintly establishments –
the Rabats and Khanqahs of different orders and individuals” 22
With the advant of Islam to India as a permanent political force in
the last decade of the 12th century, it brought in its wake its own system
of education and in the succeeding years, educational institutions on that
59
pattern came into existence23. Under the patronage of the great Mughals,
Maktab and Madrasas were established and run by the state and the
individual alike 24.
Maktabs were very common during the Mughal period
.Elementary education was thus imparted in Maktabs often attached to
masques. It is observed that Maktabs of pre-Mughal period and that of the
Mughal period have a slight difference in respect of their syllabi. Of
course, Arabic was the main subject of study with other religious and
secular subjects. This system prevailed in the boundary of Assam
province of British India where Islam began its appearance in the 13th
century.
With the above discussion, we may easily come to a conclusion
that in the pre-colonial period wherever a mosque was established, a
traditional Maktab necessarily came into existence. As in other parts of
the world the beginning of the Maktab took place in the premises of the
concerned mosque. Gradually a separate house came into existence for
shifting the Maktab.
As there was no easy communication system available, and no
organization of modern form originated; hence, Maktabs were run
according to the design of the local people and the suggestions of the
Moulvi.
The subject matter of teaching in Maktabs generally continued
memorization of Kalimah’s verses and chapters of the holy Qur’an,
60
occasional and non-occasional supplications & other necessary contents
for prayer and religious activities. The syllabus included the Arabic
alphabet, words, its spellings and reading of Surahs (Qura’nic chapter)
with syllable analysis. In some places, the syllabus included writing of
the Arabic words and sentences that inspired the learners to pursue higher
learning, in later period, in Arabic as well Islamic Studies.25
b). Madrasas: Behind the establishment of Madrasa, a long
evolutionary process continued in this region in the pre-colonial period
with the passing of time, population grew up, and need for “Imam” arose.
In the beginning Moulavies were coming from North India. This situation
prevails in both the Brahmaputra valley and Barak Valley. This is evident
from the fact that in most of the Maktab was introduced along with
Arabic and other subjects. This tradition of Urdu learning is still observed
in many places of Assam.26
The mosque attached Maktabs played the vital role in originating
the idea of Madrasa education and establising Madrasas in this region.
The Imams of the mosques who completed their studies in North Indian
Madrasa were the pioneers in establishing primary Madrasa in this
region. Initially the mosques were the premises where Madrasa were
started. 27
As the situation changed, so the regional feeling naturally arose
and people of this region felt prestige and proud in being Imam of
mosques and even in delivering lectures in various religious occasions.
So, the learners after completion of their maktab education they were
61
send to North India for perusing higher studies in Madrasas especially in
Rampur, Delhi, Lahoor, Karachi etc. 28 The task of sending children to
those places was not an easy one. So the number of learners was very
small in comparison with the number of learners from other parts of the
country.
The above mentioned process was a bit more advanced in the
Surma Barak valley than in the Brahmaputra valley, because the former
had been a part of Bengal and hence the part of Delhi Sultanate and in
later period a part of Mughal India. The Barahmaputara Valley and
Cachari Kingdom was independent Kingdom. Again, the impact of
Shahjalal Mujarrad’s spiritual activities was directly functioning in the
Surma Barak Valley.The size of Muslim population was increasing far
and far in the Surma Barak valley than in the Brahmarputra Valley and
the Cachari Kingdom.
During the pre-colonial period, it is only the Surma Barak Valley
where we find that a number of madrasas were established. The oldest
Madrasa established in this region is the Phoolbari Alia Madrassa at
phoolbari near Sylhet which was established during the Sultani period. 29
This Madrasa became a famous centre of Islamic religious and spiritual
learning in Greater East and North Sylhet. A discussion on the history of
chronological development of Islamic institutions and Arabic language
teaching in Barak Valley is made in the following passage. For
convenience of discussion the whole matter is chronologically devided
into four sections viz.
62
A) Turko-Afghan Period.
B) The Mughal period.
C) The Colonial period.
D) Post Colonial period.
A). THE TURKO- AFGHAN PERIOD
Though the advent of the Muslims along with it, the teaching of
Arabic took place in Northern and North Western India in the 8th century
A.D. or a bit earlier, the advent of Muslim in Barak Valley was held
before the 13th century. In the early 14th century Sylhet including modern
Karimganj district of Barak Valley went under the sway of the Turko
Afgan rule; but the other two district of the valley, viz. Cachar and
Hailakandi remained out side the domain of the Turko-Afgan rules.
According to tradition Shah Jalal and their disciple’s spred over the
whole region including Bangladesh and few of them went further to the
places situated within the boundaries of modern Cachar and Hailakandi.
The Sultanate period, either the rule of Delhi or the Bengal
Sultanate continued in Sylhet including karimganj up to1612 A.D. During
this period (1303-1612) the disciples and disciple’s disciples of Shah Jalal
spread not only over the whole area now covered by the district of
karimganj , but also the adjoining territories, at present covered by the
district of Cachar and Hailakandi. Thus the seats of Muslim saints
developed at Bundashil, Deorail, Panchgram, Notanpur etc. Among the
disciples of Shah Jalal; Shah Badruddin, Shah Adam khaki, Shah
Diyauddin and Shah Abdul Malik made their seats around Bundashil. A
63
saint named Mir- ul -Arefin, a disciple of Shah Jalal is said to have
passed a part of his life in meditation with severe austerity at a place on
the top of a hillock where an ablution house and a mosque were built on
the bank of Dhaleswari which falls to the Barak.30 The place is situated in
the neighbourhood of panchgram under the territorial jurisdiction of the
district of Hailakandi. Shah Natan whose dargah is situated at a village
named Natanpur, was also a great saint who crossed Barak and made his
seat near Jalalpur, Gomrah, in the district of modern Cachar.31 the village
in which the dargah of Shah Natan is located seems to have assumed its
name after the saint.
The history of all these saints are corroborated by Suhl-e-Yeamin,
the oldest biography of Shah Jalal composed in the early 18th century.
Leaving aside the possible poetical exaggeration of the book, it is
certainly the mosques were built at the seats of all these saints. It is also
said that a mosque was developed by Sah Sikandar at the Village
Garkhapan in the neighbourhood of Bundashil.32
Most of these remains contain the traces of mosques built by saints.
Besides, there are remains of mosques built by the royal personalities
during the Turko-Afghan period. Some epigraphic sources are available
in support of these constructions. A short chronological discussion of
these epigraphic sources is relevant here to ascertain the antiquity of the
teaching of Arabic in Barak valley.
Of the epigraphic remains belong to Sultanate period so far
discovered in Barak valley, the inscription found at Hatkhola, a village
64
near Patherkandi of Karimganj district chronologically comes first.(Plate-
I .Fig.1).
[PLATE- I, Fig. - I]
Fig. I. Epigraph found near Asimganj.
It was issued Arabic language and character in 868 A.H.(1463 A.D.) by
the care taker of royal place of Sultan Ruknuddin Barbak Shah (1459-
1474)33. The inscription is at present installed on the wall of a modern
mosque building.34 this inscription and some other archaeological remains
lying in the site testify that a mosque was built at the site by the royal
servant as described in the inscription.
Another inscription of the same date issued by the same authority
is said to have been discovered at Anair haor, a vast low-lying tract of
land in between Bhanga and Chargola Railway stations of the Badarpur-
Karimganj sector of the NF Railways. The inscription has been referred
to by Fayzhur Rahman in his Bengali Publication entitled ‘Sihleter Mati
Sileter Manush”.35 According to Rahman, the inscription on a stone slab
refers the construction of a mosque at the site, and the inscription ends
with a name Ulugh Khan, Khan-e-Jahan. But Rahman, though provides
65
some details about the epigraph, does neither refer to his source of
information nor does mention the present state of its preservation.
However, presence of heaps of bricks lying scattered and signs of human
habitation like tanks remains of plinths, raised places indicating
homesteads etc. The whole traces do not negate the probability of
erection of mosques at the site.
The remains of a small mosque including an inscription were
unearthed by local people at a village named Surjadas situated near
Kaliganj Basic Training Centre in karimganj district. The inscription
written in Arabic language and character (in Tughar style) was issued in
909 A.H. (1502 A.D.) and is now preserved in a local mosque at Bagbari.
[PLATE – II, FIG. III] 36.
Fig. II. Epigraph found near Kaliganj.
The inscription states that the mosque was erected under the order of
Alauddin Hussain Shah, the Sultan of Bengal.
Another inscription preserved in a kali temple at a village named
Pirnaga (now pronounced as Pinnagar) about 10 K.M. Southward from
Karimganj town is also an important source testifying erection of a
66
mosque.It states that one of the Generals of Muhammad Shah, son of
Hussain Shah built a mosque at this place in 1539 A.D.37 [PLATE-III FIG-3].
[Fig .III. Epigraph found near Suprakandi]
The epigraphic information of mosque is in extant but the building could
not survive the wear and tear of time.
Thus the traces of mosque built by saints and officials are
discovered in the west part of the valley. It was quite possible that
mosque were built by Muslim inhabitants themselves in this region. Due
to the migration of Muslims from West, settlement of Muslim saints and
officials, large scale conversation, modern Karimganj district, the portion
of Barka Vally became preponderatingly Muslim majority in the Turko-
Afgan period; consequently many mosques were erected in villages of
Karimganj district. But in all possibility, these were not brick made
permanent buildings. So the traces of these mosques of Turko-Afgan
period are now not available. It has already been stated the mosques were
67
centres of imparting preliminary knowledge in Arabic language with a
views to meet the religious obligation. So, it is likely that primary
education in Arabic during the period under review was available in the
region. But no trace of higher education provided by madrasas belonging
to the Turko-Afgan period has been found so far.
B. THE MUGHAL PERIOD:
The Mughal rule was exended to the western part of the region, i.e.
modern Karimganj district in 1612 virtually lasted upto the third decade
of the eighteen centaury when Mursid Quli khan became the independent
Nowab of Bengal. Karimganj remained under the independent Nowabs of
Bengal up to 1765. But the rest of the Valley, i.e. modern Hailakandi and
Chchar districts remained outside of the spell of the Mughal Emperors or
the Bengal Nowabs. However no epigraphic traces belonging to
this period is found in the region to prove the mosques or madrasas were
built with royal patronage in the region during the period under review.
Some remains of mosques with undecipherable inscriptions are found at
different places of Karimganj including Maizdihi situated on the Western
part of Karimganj twon and Uzandihi at about 5k.m. from Karimganj
town etc. may be taken for traces of mosques belonging to the Mughal
period. The movements of Afgan chiefs of Bengal in the region after the
occupation of Bengal by the Mughals are well known. Hence, these
remain may be the traces of mosques erected by the Pathan chiefs who
later settled in this region. And naturally these were the centres of
teaching of Arabic in primary level. Every mosque was attached with a
68
Maktab to impart teaching in Arabic language, of course, so far necessary
for religious purpose.
During the Mughal period of Indian history, though the region
now covered by the district of Cachar and Hailakandi remained outside
the Mughal Empires and was ruled by the Dimasas, Muslim villages
developed in some parts of the region due to patronization of the Dimasa
rulers. According to historical sources available, the Muslim villages
were established in Cachar before Lakshmi Chandra who reigned during
the fifth and sixth decodes of 18th century.But during the period of his
reign, the number of Muslim settlers particularly, from Sylhet was
increased to a large extent. Thus Muslim villages developed and as a
corollary of this development mosques were built at every village. These
mosques were attached with maktabs for imparting instruction in Arabic
language only to meet the religious obligation.
However on trace of madrasa for imparting higher education in
Arabic language belonging to the Mughal period has so far been
discovered in the valley.
C. THE COLONIAL PERIOD
With acquiring of the Dewani of Bengal by the East India
Company the district of Sylhet including modern Karimganj went under
the virtual rule of the company. In other words, the British rule was
established over modern Karimganj district in 1765. But the British rule
69
was extended to other parts of BarakValley which includes Cachar and
Hailakandi district in 1830 A.D.
To retrospect, the teaching of Arabic language had developed
slowly in the region under review during the pre colonial period, and this
development had been a corollary the Muslim settlement.The centres of
teaching Arabic was developed along with mosques and dargahs and
Khanqahs. The traces of development of independent institution for
teaching Arabic have yet not been discovered. But with the establishment
of the British rule over the valley, a trend of conscious development of
teaching of Arabic can be observed. To study this trend the whole period,
i.e. from 1765 to 1947 may be chronologically divided into two phases;
(1) The early colonial period from 1765 to the Revolt of 1857 and (2) the
later colonial period from the Queen’s proclamation in 1858 to
independence of India in 1947.
The Early Colonial Period: - During the early colonial period the adition
of teaching Arabic in the maktabs attached to mosques was mostly
followed in the valley. The system of establishing Madrasa had already
developed in northern India during the pre colonial period and Madrasas
at Rampur, Muradabad and other places in northern India were the
famous centres of teaching Arabic language in that part of the country.
We find that a number of Madrasas was established during the early
colonial period in the district of Sylhet of which modern Karimganj
district had been a part of the country. Among these Phoolbari Alia
Madrasa, Taraf Madrasa, Mufti Madrass, Syedpur Shamsia Madrasa were
famous. Scholars completing their education in northern India and/or in
70
these Madrasas of Sylhet would become the Imams of the mosques of the
region now covered by Barak Valley. They imparted teaching of
preliminary knowledge in Arabic language in the Maktabs attached to the
mosques.
However, the mosque attached Maktabs played a vital rule in
originating the idea of Madrasa education and establishing Madrasas in
the region under review during the early colonial period. The Imams of
mosques who completed their studies in Northe Indian Madrasas were
pioneers in establishing primary Madrasas in this region. Initially the
mosques were the premises where Madrasa were started.38
So we can say in colonial period in Assam particularly in Barak
Valley, the Islamic institution where Arabic got its place are classified as
follows.
a) Qaumi Madrssa
b) Government Madssa.
a. Qaumi Madrssa and its Development
The Madrasas which are established by the Islamic scholars with
the financial support of the philanthropists of the concerned area and
ventured for the social, educational, moral and spiritual upliftment of the
Muslim masses are known as Qaumia Madrasa.
During the colonial period no Government initiative was taken to
establish any Madrasa in this region. It may be mentioned here that the
British Colonial Government run by the East India Company had adopted
71
the policy of introducing Madrasa education system for their own
administrative interest with the British company’s assumption of power
of the acquisition of Dewani of Bengal following their victory in the
Battle of Boxer there started a new dimension in the history of education
in India. When the civil administration had come into the hand of the East
India company, every English Judge was supposed to be ignorant to the
people, their affairs and manners and Islamic laws ; so had a Maulavi in
his court to assist in his work.39 But it was difficult to have an intelligent
Maulavi with a view to meet crisis and partly to reconcile the Muslim to
the British rule and order Lord Warren Hastings, the Governor General
ordered to establish the Madrasa Alia (Culcutta Madrassa) in 1780 which
had been a celebrated institution in the history of education in the Sub-
continent and since it has been not only one of the very prominent and
leading institution in the eastern part of the country but also the unique
distinction of it to being a teaching institution itself, an affiliating body
for the various large and small Madrasas for teaching Arabic in the
Presidency of Bengal which include the district of Sylhet including
Karimganj; Cachar and Hailakandi.
Though the establishment of Calcutta Madrasa was an important
milestone in the progress of education in India, the purpose of its
establishment was doubted by a large section of Muslim learned man
called Ulama as the management of it was in the hands of British
scholars. Over and above, when Lord Bentinck adopted the policy of
resumption of rent free tenures granted to the Muslim scholars during the
Mughal period to run the educational institutions namely Madrasas, the
doubt that had germinated in the minds of Muslim scholars during the
72
early years of the colonial rule became firmed. The replacement of
Persian by English as court language in 1835 made a good numbers of
Muslim scholars jobless which increased the fear and doubt among
Muslim masses about the attitude of the colonial rules about Madrasa
education. The Muslim scholars began to realize that colonial rulers were
planning for abolishing Madrasa Education system. So, they came
forward to establish Madrasa with the help and assistance from the
community. This kind of Madrasas set up by the people of the
community was given the named code ‘Qaumia Madrasa’ aiming at
imparting teaching on theology, Arabic and Persian language and
literatures; and also to develop the Muslim masses morally, socially and
spiritually of the concered locality.
No traces of Madrasas affiliated to Culcutta Madrasa established in
Barak Valley are found. However, traces of Qaumi Madrasas are not
lacking in this Valley.Traces of some madrasa which were flourished in
the area before the Revolt of 1857 are detailed below:
i) Kanakpur Faiz-e-Aam Alia and Hafizia Madrasa: The
Madrassa was established in 1842 at the village Kanakpur in the district
of Karimganj, which was the part of the district of Sylhet under the Dacca
Division of the Bengal Presidency of the British India. It is reported by
Md. Najmul Islam the Secretary of the managing committee, that
Moulana Muhammad Alim of Madhya Kanakpur who came from
Makkah, established the Madrasa with a view to spreading Islamic
education in general.So, he objectified the Madrasa as “Faiz-e-Aam.”
Muhammad Alim was known as “Bora Moulavi” and his younger
73
brother, Moulana Ishaq was termed as “Huru Moulovi” in the locality
that means the elder Moulovi and the younger Moulavi respectively. The
first appointed teacher was Moulavi Wazid Ali of Kaliganj who taught
there for a few decades. Moulana Abdur Rahman is the present Head
Moulana of the Madrasa. The Madrasa runs up to ‘Kafia’ and the
academic activities are controlled by the “All Assam Tanzim Madaris
Qaumia.” The present Karimganj district was a part of Sylhet since the
pre-Mughal period, and as such, it was a part of Bengal Province of
British India. This madrasa served the purpose of feeder section to
renowed Phoolbari Madrasa in Sylhet and other North Indian Madrasas.
Many scholars are reported to have begun their primary Madrasa
education here at this Madrasa and then preceded for further studies at
Phoolbari near Sylhet or at Rampur in North India.40
ii) Ashraful Ulum Ratanpur Madrasa: The madrasa was established in
1856 at Ratanpur. Eralier Ratanpur was under Cachar district,
administered under Dacca commission. Now the place is located under
Hailakandi district. It was narrated that one Moulana Azraf Ali (R) was
an Imam in a local Mosque. He came in this place from Jaintiapur of
Sylhet. He made all arrangement for establishing this Madrasa at
Ratanpur. At the initial stage another Moulana Sadar Ali came back from
Rampur Oriental College after completing his studies there. And Sadar
Ali along with the Imam Moulana Azraf Ali established the Madrasa in
the Mosque at Rampur on the Bank of the river Katakhal, 5km. eastwards
from Hailakandi. Then it was decided to establish the permanent house of
the Madrasa on a piece of land on the bank of the river Katakhal. But a
dispute took place among the pro-Madrasa and anti-Madrasa groups.
74
Then some generous persons came forward to materialize the idea of
Moulana Sadar Ali and Moulana Azraf Ali. They were (1) Gholam
Yazdani Choudhury, (2) Irfan Ali Laskar of Nitainagar, (3) Arzad Ali
Mazumdar of Bandukmara, (4) Master Ashraf Ali and others who
purchased the land and donated to the Madrasa and a permanent building
was constructed and the Madrasa was shifted there41. The Madrasa still
exists and became a centre of higher education of Islamic Studies
including Arabic Language.
(iii) Nayagram Ahmadia Madrasa: This Madrasa was established in
1870 at Nayagram near Tantoo, a village in the present Hailakandi district
of Barak Valley.The influential family of the Late Maulana Azizur
Rahman, a Sufi of Naqshbandia order, patronized in establishing the
Madrasa. The establishment of this Madrasa was the result of the wind of
Deoband movement that had reached the region.
iv) Madinatul Uloom Baghbari: This is a prominent Madrasa situated at
Baghbari a village 2km. away from Karimganj town. It was established in
1873. The Madrasa was established by Late Moulana Najib Ali (R)
whose ancestors came from Ghour, a province of Afganistan in Mughal
period and settled down at this place. Moulana Najib Ali was a disciple of
Late Haji Imdadullah Muhajir-e-Makki (R), a Saint of Chistia
Naqsbhandia order. After the revolt of 1857, Najib Ali migrated to
Makkah. There he saw a dream at one night that the prophet Muhammad
(Peace be upon him) directed him to return to Hindistant and continue the
mission of preaching Islam and spreading Islamic education. Gradually
he was ready to come back to India. After coming back, he started the
75
Madrasa at his own house at Baghbari; 42 the Madrssa was named after
him as Madrasa-e-Najibia. It continued its functioning in the same house
near about century. In 1960, the Madrasa was shifted to its present site
and is still continuing its service to the nation for a period of about one
century and two decade, the level of study was upto Shar-e-jami. In
1992 Dawra-e-Hadith was introduced in the Madrasa. This Madrasa
played a vital role in producing scholars of Arabic language during a
period of seven decades in whole of the Sylhet district before
independence and still retains its reputation in doing so.
v) Purahuria Alia Madrasa: The Madrasa was established in the year
1877 AD at Purahuria village near Fakirer Bazar; a Bazar in western part
of Kairimganj District. Moulana Late Firoze Ali Choudhury and others
were behind the establishment of this Madrasa. It is narrated by Mr.
Abdus Salam Choudhury a grand son of Moulana Firoze Ali Choudhury43
that the latter had first pursued for higher education at Rampur Alia
Madrasa and then he went to Darul Uloom, Deoband. After completing
his education he came back to his native place and inspired people to be
associated with him, to establish a Madrasa for imparting Arabic and
Islamic education. The Madrasa still exists and serves as a premier
institute in the western part of Karimganj district. The Madrasa at present
under went the different changes along with different steps taken by the
Government in respect of Madrasa education. At present this Madrassa
has been provincialised and affiliated to the State Madrassa Education
Board; Assam.
76
vi) Cheraghia Qaumia Ali Madrasa: This Madrasa was established in
1882 to follow the ideals and motto that Darul Uloom Deoband
propagated. The Madrasa is situarted at Sherpur village near Baraigram
Railway junction in the district of Karimganj. The exact place where the
Madrasa is situated at present is called Cheraghi or Cheraghi Bazar. It is
said that Late Manulana Munshi Sharif Hussain, a renowned personality
of Arjanpur village near Cheraghia once saw in a dream that a lamp was
burning at Arjunpur near the site where the Madrasa is at present situated
and the general masses were coming to the light to get themselves
benefited from the light. Next morning he united the local people and
explained his dream and saught their suggestions. Finally he himself
interpreted the dream and opined that the light of knowledge should be
distributed from the site and such the arrangement of Madrasa be made so
that the purpose would be served and fulfilled. All the people who were
present in this assembly supported him overwhelmingly and the
Madrasa-e-Qaumia came into existence. The Persian version of the
‘Light’ is ‘Cherag’ that was seen in dream, so the Madrassa was named
as Cheraghia Qaumia Alia Madrssa.44 Many renowned scholars studied
in this Madrasa that has been serving the society. The Madrasa is one of
the oldest centres in Barak Valley which has been imparting Arabic and
Islamic education for about one century and three decades since
inception.
77
[Fig – 1] An External view of newly shaped Cheragia Quamia Ali Madrassa
vii) Madrassa-e-Nasiria: The Madrasa was established in 1885 at the
village of Bakarshal, five kilometers eastward from Karimganj district.
Late Qari and Sufi Nasir Uddin, who was a disciple of Haji Imadullah
Muhajir-e-Makki, has established the Madrasa. After Qari Nasir Uddin,
his son late Moulana Jalal Uddin took over the charges of the Madrasa
and continued the functioning of the Madrassa upto 1955. As Maulana
Jalal Uddin was associated with Jamiat Ulama-e-Hind; as its secretary of
Assam provincial Unit, he had to travel though out the state for
organizational works. As such, he could not look after the Madrasa
properly. Therefore the Madrasa was closed in 1955. 45
viii) Rabbania Madrasa: It was established in the year 1886. The
Madrsa is located at West Hasanpur Village, a part of greater Mahakal
village. This was established by the Zamindar family of Mahakal. The
Madrasa was named after its founder Ghulam Rabbani Choudhury, the
founder of the Hasanpur Estate. It is reported by the president of the
Madrasa Manging Committee that the renowned Islamic shcolar and Sufi
Late Maulana Ahmed Ali was an alumnus of the Rabbania Madrasa. Now
this Madrasa got Government recognisation and has been converted to a
Senior Madrassa and in the verge of provincialization.
ix) Asima Alia Madrasa: It was established in 1895. At the beginning, it
was started as a Maktab by Asim Shah at the holy shirine of Hasan Shah,
a disciple of Hazrat Shahjalal Mujarrad. Later this Maktab was upgraded
78
by Muhammad Alim, the adopted son of Asim Shah. After the passage of
few years the Madrasa was shifted at Bagarshangan; a village near
Asimganj Bazar. Again this Madrasa was shifted at to the present
Asimganj Bazar in a Kachcha house. In 1942, the Madrasa was burnt
down by fire, after this incident; the Mdrassa was built where at present
the Madrasa is situated.46 It is to be mention here that this Madrasa was
recognized by the Government of Assam in 1943 as asserted by the
present Superintendent by showing documents. In 1965, this Madrasa
was provided deficit grant in Aid along with other Madrasas of Assam.
The madrasa in a premier Islamic institution in Eastern India that
produced several hundred scholars who served and have been serving the
society and the nation in various designs. Moulana Abdur Raquib my
father was the first superintendent of the Madrasa from 1942 to 1972 and
Maulana Sajidul Haque was the Asstt. Superintendent of this Madrasa till
1971. At present near about 500 hundred student enrolled in the Madrasa.
79
[Fig – II] An External view of Asimia Alia Madrasa.
IX) Gandhai Bazar Rafiul Islam Alia Madrasa: This Madrasa was
established in 1890 by some prominent and distinguished Islamic
scholars as reported by the Muhtamim of the Madrasa; Moulana
Muslehuddin. This Madrasa couldnot flourished properly at any age from
its starting but some how it is continues on his weak axis. 48
X) Darul Uloom Banskandi: It is one of the famous Madrasa of Eastern
India, established in 1897 at Banskandi of Cachar district. One poroninent
person namely Hafiz Akbar Ali of Banskandi; a disciple of Haji
Imdaullaf Muhajir-e-Makki went to Makkah for pilgrimage in 1894.
After performing Hajj, he stayed there for two years and submitted his
two hands to celebrated Sufi Haji Imdeadullah Muhajir .He taught him
lesson on spiritual ideology. After three years the Sufi saint asked Hafiz
Akbar Ali to leave for India and to spread Islamic education. After this
instruction Hafiz Akbar Ali came to Bashkandi and met the prominent
persons of the locality. Such as Hafiz Ali, Noor Ali and Nena Dhan Mia
80
and expressed his desire to establish a madrasa there. They together
started the Darul Uloom, under a teree to follow the beginning
circumstance of the famous Darul Uloom, Deoband. Hafiz Akbar Ali
Pioneered the Madrasa as its teacher while Nena Dhan Mia was the
President. This Madrasa was remained upto middle stage till 1947.
After 1947, a new trend came to the Madrasa education system
followed by the Darul Uloom Deoband. This trend reached to Barak
Valley also; and this Madrasa was upgraded to Alia level in 1950. Then
the meetings and conventions of Jamit Ulama were held frequently at the
locality, and the Madrasa got a new life with the touch of those celebrated
Ulama, especially with the visits of learned Sufi Shaikul Islam Syed
Hussain Ahmed Madani.49
After independence, many developments took place in the realm of
Madrssa education scenario. The followers of Deobond movement under
the leadership of Maulana Syed Hussain Ahmed Madani family opined
that madrasa education should be kept outside the control of the
Government. It was firmly decided that Darul Uloom Banskandi should
remain a Qaumia Madrasa. Moulana Ahmed Ali was one of the disciples
of Shaikhul Islam. So he was asked by his celebrated saint to work as a
teacher in Darul Uloom, Banskandi. After observations of the formalities,
Moulana Ahmad Ali was appointed as Mudaddith at the Madrasa in 1950.
In 1957, the Dawrah-e-Hadith section was inaugurated formally by
Shakhul Islam Syed Hussain Ahmed Madani during his past visit to
Assam. The late Sayed Madani wished the Madrasa to be the second
Darul Uloom or the Darul Uloom of Eastern India. The long time
81
Muhtamim of the Madrassa was Haji Mia Dhan Mia and Moulana Ahmed
Ali had been the longest time Shaikhul Hadith till his departure for
hereafter in 2000 AD. This Madrasa is a full fledged residential one and
the only Madrasa of this genre in Assam till the date. About 1500
students and around 50 teachers, all are residing inside the campus are
provided free fooding and lodging. Hon’ble President of India. Late
Fakhruddin Ali Ahmed once visited this Madrasa in 1975. At present
Moulana Usman Bashir Aziami is the Shaikhul Hadith, while Maulana
Yahya the son of Lt. Moulana Ahmed Ali is the present Rector of the
Madrasa.51
[Fig – III] An External view of renovated Darul Uloom Baskandi, Baskandi, Cachar.
82
xi) Deorail Alia Madrasa: It was established in 1898 at Bundashil by
Moulana Yaqub Badarpuri. After a few months it was again started, at the
present site near NH-44(at present NH-6) at Deorail in Present Badarpur,
in 1931. In 1942 this Madrasa was provisionally recognized by the
Government and such it was converted into a Senior Madrasa. In 1938
Dawrah-e-Hadith was started where Moulana Mushahid Biompuri was a
Muhaddith. Afterwards in 1947 the Title Madrassa section was totally
separated from Deorail Alia Madrasa.
[Fg-IV] An External view of Deorail Alia Madrassa,.Badarpur, Karimganj.
Xii) Bhanga Sharif Markazul Uloom Madrasa: This Madrasa is
also a Qaumi one; established in 1942 following the pattern of of
Deobond. It was established at a place adjacent to Bhanga Motor stand
and at a walking distance from Bhanga railway station. The madrasa has
acquired a premier position in this region.
83
xiii.) Idgha Ishatul Islam Madrasa: The Madrassa was established in
1920 at the village Singaria near Mullaganj Bazar. Now it has become a
provincialised Senior Madrassa and has been running smoothly to fulfill
the need of the time.
xiv.) Kazir Bazar Alia Madrasa: It was established in 1922 at Kazir
Bazar one Kilometrere awaya from Ratabari police station. It has also
become a provincialised senior Madrasa at present.
xv.) Hailakandi Alia Madrasa: The Madrasa was established in 1938 at
the eastern part of the town. Till the end of the British rule, this Madrasa
served as Qaumi Madrasa. After Independence, in the year 1961 this
Madrasa was recognized as a Senior Madrasa and provincialised along
with other Madrasas in 1992. The celebrated Sufi scholar Moulana
Tayyeebur Rahman Barbhuiya was a student there in post independent
era. He also served in this Madrasa as a teacher as well as superintendent
respectively for more than 35 years.
D) POST COLONIAL PERIOD
After attaining the independence in 1947, the Madrasa
education system in India and more particularly in Assam got a new
dimension prior to Independence, Madrasa was dependent on the charity
of Muslim society except few Government Madrasas. It is worth
mentioning here that no Government Madrasa was established in the
present territory of Barak before the Independence. After Independence
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the Government began to encourage Madrasa education system and the
influence of Deoband began to spread more effectively in Muslim Society
which made the members of the society more active in establishing
madrasas without any assistance from the state.
As discussed earlier that state madrasa education system in the
colonial period, has been categorically are of two types (1) Qaumia and
(2) Government Madrasa: This system also continued in post colonial
period also. A study on the development of both the types of Islamic
Institutions in Barak Valley during the post colonial period is as follows:
a) Qaumia Madrasa: In discussing Madrasa education system
imparting teaching of Arabic along with Islamic education in Barak
Valley the Qaumi Madrasa is older than that of the Government madrasa
.During the Colonial Period the establishment of Qaumia Madrasa was
prompted by a thought of training up groups of Muslim youths who
would be God fearing and adherents to the principles of the Islamic life
envisaged in the Qur’an and Hadith. Besides, the students of the
Madrasas were trained to oppose the Colonial rule with their character
and simple way of life.
In the principle of establishing and running Qaumi Madrasas, co-
operation with Government and nobility was looked down as hideous for
attaining the goal. In pertaining education the Qaumi Madrasa followed
the syllabi of Dars-e-Nizami which includes the traditional sciences.
After independence this trend of establishing madrasa became very
popular and persons educated and trained in this system with much
85
vigour and supports from the society. The pioneers of Qaumi Madrasa
assert that these Madrasas are the producing centers of good Ulamas who
are the real descendents of the prophetic knowledge and wisdom. In post
colonial period, the Ulama attached with Qaumi Madrasas, developed the
Maktabs, Safela, (junior) and even Dawra-e-Hadith in same places. Their
target was to spread institutional primary Islamic education to the society
in general way. They believed that substance and extracts of Islam are
hidden only in Islamic religious education is the main spirit behind
establishing new madrasa .of course, the earning of subsistence for the
Qaumi Madrasa educated youths is no way less important cause of
multiplication of Qaumi Madrasas.
The prominent Qaumi Madrasas which were established in Barak
Valley during the Colonial Period have already been mentioned. They
were being flourished rapidly in one hand, and new madrasas were being
established on the other. Though the Qaumi Madrasas were being
established to impart education in traditional science of Islam and
teaching of Arabic language, a marked trend developed in the closing
quarter of the twentieth century for including elements of modern science
and technology along with the syllabi of the Qaumi Madrasas. Another
point that deserves mentioning is the attempt of organizing Boards for
holding examinations of the the Valley and also in the state of Assam
during the post independence period. An attempt is being made in the
following passages to discuss the development of Qaumi Madrasas in the
valley during the post Independent period and also the development of
examinations systems of different stages.
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In establishing Boards or Centres for formulating syllabi and
conducting examinations, the Jamiat-Ulama-e-Hind took an initiative in
the early frothier of the 20th century i.e. during the closing year of
Colonial Rule. This All India organization of the Islamic scholars
lanuched a programme for common syllabus for all Qaumi Madrasas
following Darse-Nizami in the last forties and early fifties of the last
century. Jamiat began to act as a guardian of the Qaumi Madrasas
comprising small and large i.e. Safial, Alia and Dawra-e-Hadith all over
India. Their efforts in establishing Qaumi Madrasas with a common
syllabus and curriculum was crowned with such success that at the close
of 20th century there were five hundred small and large Madrasas in
Assam. As the establishment of an autonomous board for controlling the
academic activities of these Qaumi Madrasas was felt an extreme
necessity, a board named Tanjim Madaris-e-Qaumiya was established in
1955 under aegis of the Assam Provincial Jamiat-Ulema-e-Hind. But
because of no permanent office and lack of co-operation from the
management of many Madrasas the board could not run properly.
However after a passage of time it was reorganized and renamed in 1984
with a permanent office at Nilbagan near Hojai in the district of Nagaon.
In 1984 the institution was renamed as “All Assam Tanjim Madaris
Quawmiya.”52 With this change in the organisation of the Tanjim Board
the Qaumi Madrasas in large number came forward and got themselves
registered with the Tanzim Board and began sending their students to
appear at the different Examinations of Board conducted at the end of
different courses of education. The Tanjim Board prescribed four
courses of studies for a full fledged Qaumi Madrasas. These courses are
as follows:-
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1) The Lower primary level is called Diniyat. These are two or
three classes in this course which, may be called in other words;
preparatory course for learning in a Qaumi Madrasa system.
2) The next higher course is called Sanuviyah. This is a 5 year
course consists of 5 classes named as Farsi (Fersian) 1st year
and second year, and Arabi (Arabic) First, Second and Third
years.
3) Next higher course is called Alia which consists of 4 classes,
Viz. Arbi (Arabic) Fourth, Fifth, Sixth and Seventh year.
4) Highest course is the Degree course called Fadil. It is a one
year course which is commonly known as Dawra-e-Hadith.
5)’The All Assam Tanjim Madaris Quawmiya’ conducts three
examinations at the end of three courses Viz. (1) Sanuviyah, (2)
Alia and (3) Fadil.
The Qaumi Madrasas in Barak Valley and also in Assam imperting
teaching of Arabic are of three kinds. Some are full fledged Madrasas
provide teaching in all courses of education prescribed by the Tanjim
Board, some provide teaching up to Alia level and some only in Diniat
and Sanuviyah level. In the following passages the Qaumi Madrasas of
Barak Valley under the Tanjim Board are discussed in classified different
categories according to the course of studies they offer.
Category I: The madrasas offer all courses of studies as prescribed by
the All Assam Tanjim Madaris Quawmiya commonly called Tanjim
Board are classed in category-1. In Barak Valley there are only three
Madrasas which may be listed in this category. These include Ashraful
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uloom Darul Hadith, Ratanpur in the District of Hailakandi, Darul
Uloom Banskandi and Jamia Qurania Islamia Khanqah-e-Madani in
the district of Cachar. Among these three; two were established during
the Colonial period and Jamia Qurania Islamia Khanqah-e-Madani
was established at Purba Govindapur in the district of Cachar during the
Post Independent Period.53
An internal learning view of children at Jamia Qurania Islamia Khanqah-e-Madani
However, Ashraful Uloom Ratanpur Madrasa though follows the
courses, curricula of the Tanjim Board is not in list of madrasas affiliated
to the Board.
Category II: The Second category includes those Madrasas which
impart teaching up to Alia level. In this category there are 8 Madrasas
which follow the course, syllabi and curriculae of the Tanjim Board.
Among these eight Madrasas three are viz. Markazul Uloom Bhanga
Sharif, Madinatul Uloom Bagbari and Charagia Qaumiya Alia
Madrasas were established during the colonial period. Faizul Uloom
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Mohammadia Alia Madrasa Roypur and Boytul Uloom Jorer Bazar in
the district Karimganj, Darul Uloom Sahabad and Al Jamiathul
Muhammadia Saklarpur of Hailakandi district, and Silchar Alia
Madrasa of Cachar district were established during the post
Independence period. Silchar Alia Madrasa, though follow the syllabus
and curriculum of the Tanjim Board; but is not affiliated to the Board.
Category III: This Category of the Qaumi Madrasas provides teaching
of the courses of Diniyat and Sanovia. There are 35 Madrsas of this
categary in Barak Valley affiliated to the All Assam Tanjim Madris
Qaumiya or Tanjim Board. In addition, there are some Madrasas of this
category which Follow the syllabi and curricula of the Tanjim Board but
not affiliated to it. Of these 35 Madrasas affiliated to the Tanjim Board,
18 are situated in Karimganj district. These are Nayargram Qaumi
Madrasa, Jannatul Uloom Qaumi Madrasa, Basla, Hadiqatul Uloom
Bashail. Imamganj Alia Madrasa, Darul Uloom Jayibia Asadia,
Kanaibazar, Asraful Uloom Patharkandi, Qasimul Uloom Husainia
Madrasa, Bandarkuna, Asraful Uloom Jalalia Madrasa, Lakhibazar,
Kanakpur, Faize Aam Alia and Hafijia Madrasa, Anwarul Uloom Aral
Alia madrasa, Chandkhani, Anwarul Uloom Alia and Qaumia
Madrasa, Panighat, Markaz-e- Rahmatia Alia madrasa, Katamoni
Hussainia Qaumiya Madrasa, Ranirpar Ghuashpur Muhammadia
Madrasa, Ghansamarchok Husania Qaumiya Madrasa, Darul uloom
Defalala, Nayabazar Alia Haizia Qaumiya Madrasa and Imdadia Alia
Madrasa, Anipur.
90
Nine madrasas of this category affiliated to the Tanjim Board are
situated in the Hailakandi district. These are Anwarul Uloom Krisnapur,
Nayagram Ahamadia Madrasa, Ashatul Islam Jamira Madrasa, Bahrul
Uloom Balichara Islamia Madrasa, Panchgram Qaumia Alia Madrasa,
and Gausia Ahmadia Islamia, Algapur. The rest of the Madrasas
belonging to this category are situated in the district of Cachar. The
prominent among them are Jamia Islamia Tupkhana Madrassa,
Shamsul Ulum Kanakpur, Dasksin kanchanpur Ahmadia Madrasa,
Majahirul Uloom Jaynagar, Darul Faeez Rajghat and Darul Islamia
Didar Khush etc.
Hafiza Madrasa: It is also a type of Qaumia Madrasa where the
Holy Qur’an is memorized by the student in correct order. Almost
with every Madrasas as above mentioned a Hafizia section is
attached. Over and above, there are 25 Hafizia Madrasa laying
scatterdly in Barak Valley which are affiliated to the Tanjim Board.
Madrasatul Banat: This category of Madrasa is a new venture in
Assam. It provides teaching Arabic to the girls’ students such a
Madrasa providing Arabic & Islamic teaching up to sanuvia level is
situated at Asimganj and another one is located at village Bataiya,
Near NH-44 & Mullaganj AOC.54
Besides these, there is another Board of Qaumi Madrasa
which conducts the examination of the institutions affiliated to it.
This board was developed centering Mirabari J’amiul Uloom
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Furkania Madrassa at Mirabari near Nilambazar in the district of
Karimganj. A brief discussion of this Madrasa logicallsy precedes
that on the development of the Board.
Mirabari Ja‘meeul Uloom Furkania madrasa:
It was established in 1973 at Mirabari, 1K.M. north from
Nilambazar in the district of Karimganj. The foundation stone of
the Madrasa was laid down by Moulana Ojihuddin khan of
Rampur Furkania Madrasa. Moulana Abdur Noor is the present
Muhtamim of the Madrasa. It started a Girls’ Senior Madrasa under
its banner. It also started a Computer Education Centre of its own
where the girls’ students of the Senior Madrasas will learn the
basic knowledge of computer.55
At present this Madrasa has a network of madrasas in the
state of Assam. By centering this Madrasa an autonomous Board
for formulating syllabi for different standards and conducting
examinations was set up. The name of the Board is Assam Edara-
e-Islamia. This Board of Edara was registered under Societies
Registration Act. 1860 in the year 1995-96. This Edara has
formulated syllabi starting from Maktab level upto Dawrah-e-
Hadith. (Primary to Degree level) The syllabi that formulated by
this Edara or Board are some what a mixture or composition of
Dars-e-Nizami and that of the new scheme of Madrasa education
92
Board controlled and run by Government of Assam. The various
levels of studies designed by the Edara include 5 standards.
1. Maktab (Primary stage) 4 classes.
2. Dakhil (Secondary stage) 6 classes.
3. Alim (Higher secondary stage) 2 classes.
4. Fadil (Grduation) 2 classes.
In lower levels Arabic is taught as a language and in higher
levels subjects prescribed for studies are in Arabic.
Besides Jamiul Uloom Mirabari, there are 3 (three) Madrasas
permanently affiliated to this Edara, out of which two are in Barak
Valley and remaining one is in the Darrang District of
Brahmaputra valley. The permanently affiliated Madasas in Barak
Valley are:
A. Parent Madrsas
(1.) Jamiul Uloom Furkania Madrasa, Mirabari, Nilambazar, Dist-
Karimganj.
B. Permanently affiliated Madrasa:
(2) Jamiul Uloom Nizamia Madrasa, Dalugang;
P.O. - Bidyanagar, Ramkrishna Nagar.
District: Karimganj.
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(3.) Kharupetia Madrasa-e- Tanjimia, Ujhangoan;
P.O.Kharupetia, District: Darang.
(4.) Shah Chattawala Darus Sunnah Madrassa,
Bichingcha, P.O. - Hailakandi, Dist- Karimganj
C. Temporarily Affiliated Madrasa:
There are 9 (nine) temporarily affiliated Madrasas under the
Edara out of which 8 (eight) are in Barak Valley, and the remaining
one is in the Bongaigaon district of Brhamaputra Valley. The
temporarily affiliated Madrasas in Barak Valley are as follows:
1) Al -Jamia Millia Islamia Madrasa, Kanakpur.
P.O. - Nilambazar, Dist- Karimganj.
2) Darul Hifz Madrasatul Banat, Barbandh.
Dist- Hailakandi.
3) Jamial Uloom Nizamia Alia Madrasa,
Ratabari, District: Karimganj.
4) Jatua Purahuria Alia Madrasa, P.O. - Manikganj, Dist
Kaimaganj.
5) Kalacherra Muhsinia Phoolbari Madrasa,
Phoolbari, Dist- Karimganj.
6) Mohonpur Ahmadia Qaumia Madrasa, Ratanpur;
P.O. - Bazartill, District: Hailakandi.
7) Shah Jalal Emoni Alia Madrasa, Jalalnagar.
District: Karimganj.
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8) Sonapur Khalaila Madrasa, Sonapur.
District: Hailkandi.
9) Hatiputa Darul Uloom Hanafia Madrassa, Hatiputa.
District: Bongaigaon.
Apart from the above mentioned Madrasas, there are
37 Maktabs under the Edara. All those Maktabs are in the district of
Karimganj.
Besides theses affiliated Madrasas with these two Boards,
there are some Qaumi Madrasas also exist in Barak Valley is not
negligible. But such Madrasas are now a days not functioning
properly.
B) GOVERNMENT MADRASA:
‘Government Madrasa’ doesn’t’ strictly mean only those
Madrasas which are established and run by the state Government
or central Government. This term has a loose connotation. In the
state of Assam ‘GOVERNMENT MADRASA’ includes those
Madrasas of the state which follow the course, syllabi and curricula
of the Assam State Madrasas Education Board.The development of
such Madrasa after independence has a brief history to explain.
This history deserves reference in discussion of the teaching of
Arabic in the Government Madrasas in Barak valley vis-à-vis in the
state of Assam.
95
It has already been stated along with the development of
teaching of Arabic in Colonial Period that the Government had
established a Madrasa Board in Assam with its head quarters at
Sylhet. The partition of the country in 1947 was a major stumbling
block to the functioning of the Government recognized Madrasa of
Assam including these of Barak Valley. The partition of the
country in 1947 brought a sever setback to the on going
development of Madrasa education in Assam. Though Sylhet was
pushed to Pakistan following the result of the Referendum, three
and a half Thanas of Karimganj subdivision of the district of Sylhet
remained with the state of Assam of Indian union under the
provisions of the Redicliffe Commission. These three and a half
Thaana constituted the Karimganj sub-division and was adopted
with the district of Cachar. Three Madrasas, already recognized by
the Government of Assam and affiliated to the Assam State
Madrasa Board, Sylhet were situated within the territorial
boundary of the reorganized Karimganj Sub-division boundary of
Assam. These are (1) Asimia Senior Madrasa (Recognised in
1943), (2) Deorail Senior Madrasa (Recognised in 1943 and (3)
Deorail Title Madrasa (Recognised in 1946 and peramanently
recognized in 1948). Because of the partition of the country some
of the Islamic scholars who had been the members of the teaching
community and belonging to the places pushed to Pakistan left
Karimganj Sub-division and went back to their original homes in
Pakistan. One of such scholars was Maulana Mushahid who had
96
been the Principal (Muhtamim and sheikul Hadith) of Deorail Title
Madrasa, left for his home at Biompur in the district of Sylhed
pushed to Pakistan. With such a setback, there was another
difficulty that Madrasas were in India and the headquarters of the
State Madrasa Board was in Pakistan. So, the Government had to
take very quick decision to solve the problem. With these setbacks;
the Government Madrasas in Assam, Particularly those of Barak
Valley began their new lives in Independent India.
At this juncture Maulana Abdul Jalil Choudhury, a congress
activist and General Security of Jamiat-Ulama-e-Hind, Assam
provincial committee; and a reputed freedom fighter migrated
from his native village Turk Khola in Sylhet to India and settled at
Badarpur and took over the charge of Muhaddith and Shaikhul
Hadith of Deorail Title Madrasa. With this incident the
Government recognized Madrasas got a new lease of life as the
Government of Assam constituted the State Madrasa Board at the
initiative of the Maulana. The state Madrasa Board was entrusted
with the duty of conducting examinations and of formulating
curricula and syllabi. After constitution of the State Madrasa
Board, Government recognition was again extended to the Deorail
Senior Madrasa, Asima Senior Madrasa and Deorail Title Madrasa.
The Deorail Title Madrasa got permanent recognition in 1948. In
1961 the Government of Assam extended recognition to other six
new Madrasas of Assam among which three were in Barak Valley
97
which include Hailakandi Senior Madrasa, Sonai Senior Madrasa
and Idgah A.I. Senior Madrasa. Up to 1961, Deorail Title Madrasa
remained as the only Title Madrasa in Assam and produced many
celebrated Muslim religious scholars as well as Graduates in
Arabic language that served and have been serving as teachers of
Arabic not only in Madrasas, but also in schools, colleges and
universities.
In the year 1965, six madrasas from Barak Valley and rest 3
(three) madrasas from Bhampaputra valley were extended full
Deficit Grant in Aid By the Government of Assam. The six
Madrasas in Barak Valley were Deorail Senior Madrasa. Asimia
senior Madrasa, Deorail title madrasa,Idgah A.I. Senior madrasa,
Hailakandi Senior madrasa and Sonai Senior Madrasa, such step
from the Government side towards Madrasa education served as
an impetus for establishing new Madrasas with a hope for getting
deficit in aid from the Government and a trend of venturing Senior
Madrasas were developed.
Pre Senior Madrasas: This genre of madrasas in Assam and
particularly in Barak Valley was started in 1983. This type of
madrasa is a 3 year pre-senior course as preparatory classes for
taking admission into senior madrasa courses. The Government of
Assam came forward with recognition and financial assistance to
these pre- senior sections attached to the senior Madrasas in 1984.
98
The curriculum and syllabus of this kind of Madrasa are that of an
M.E. School with compulsory Arabic literature and grammar, and
Urdu subjects. In 1996, the Government of Assam allowed the
establishment of Pre-Senior Madrasas independently and a good
number of such institutions flourished in the villages of Barak
Valley. These institutions served the purpose of feeder institutions
to Senior Madrasas. Thus in the sphere of government Madrasas
there are three categories of Madrasas exist in Barak Valley, viz,
Pre-senior, Senior and Title Madrasas. All of which impart teaching
of Arabic language and literature. In the mid Twenthieth century a
trend of establishing Pre-senior Madrasa were seen. These
Madrasas were established with an aim of getting recognition
from the Government, financial aid and ultimately
provincialisation.
On the basis of above discussion on Barak Valley; the
Madrasas may be divided into two classes (1) Provincialised
Madrasas & (2) Ventured and Government recognized Madrasa.
The provicialised Madrasas are totally under taken by the
Government so far a salary, scale of pay and other infra-structure
development etc. While on the other hand; ventured and
recognized Madrasas being established by public, are exerting their
last efforts to be provincialised by the Government. And the
present Govt. has passed an Act on 5th September 2011 (The Assam
Venture Educational Institutions Provincialisation of Services) for
99
the provincialisation of such kind of institutions from 1st Jan. 2013
on wards in a phase manner.56
A list of provincialised and recognized Madrasas of the three
districts of Barak Valley viz Cachar, Karimganj & Hailkandi is
given below for reference:
1. CACHAR DISTRICT
Provincialised Madrasas:
A) Title Madrasas – Nil
B) Senior Madrasa
1. Kalain senior Madrasa.
2. Ganirgram Senior Madrasa.
3. Ganirgram Senior Madrasa.
4. Sonai Senior Madrasa.
5. Bam Senior mdrasa.
6. Phoolbari Senior madrasa.
Recognised Madrasas:
A. Title Madrasas:
1. Cachar Title Madrasa, Ganirgram.
B. Senior Madrassas:
1. Borkhala A.U. Senior Madrasa.
2. Silchar Senior Madrasa.
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In addition, there are 22 Pre-senior Madrasas were
established in the district during the period of 1966-1998. Which
have been recognized by the Govt. of Assam and soon will be
provincialised.
2 HAILAKANDI DISTRICT
PROVINCIALISED MADRASAS:
A. Title Madrasas :-
1. Hailakandi Title Madrasa Hailakandi.
B. Senior Madrasas.
1. Hailakandi Senior Madrasa.
2. Bualipar Senior Madrasa, Bualipur.
3. Jamira Senior Madrasa, Jamira.
4. Bashertila Senior Madrasa.
Recognised Madrasa:
A. Title Madrasas.
1. Jamira Title Madrasa.
B. Senior Madrasa:
1. Baro Hailakandi Senior Madrasa.
2. Uttar Hailakandi Senior Madrasa.
3. Muhammadia Senior Madrasa.
4. Mubeswar Ali Memorial Senior Madrasa
5. Polarpar Girls’ Senior Madrasa.
101
In addition, there are 45 Pre-senior Madrasas were
established during the period from 1996 to 1998 which are
recognized by the Government of Assam and now in the verge of
provincialisation.
3. KARIMGANJ DISTRICT:
Provincialised Madrasas:
A. Title Madrasas:
1. Deorail Title Madrasa.
2. Asimia Title Madrasa.
B. Senior Madrasa:
1. Deorail Senior Madrasa, Badarpur.
2. Asimia Senior Madrasa, Asimganj.
3. Idgah A.I. Senior Madrasa, Mullaganj.
4. Ghulchera Muhammadia Senior Madrasa,
Gulchara.
5. Kazir Bazar Senior Madrasa, Ratabari.
6. Purahuria Senior Madrasa, Fakira Bazar.
7. W.K. Vitargool Senior Madrasa, Vitrargool.
8. Ahmedia Senior Madrasa, Shanibari Bazar.
9. Anwarul Ulum Senior Madrasa, Asholkandi
(Roghurtook).
Recognised Madrasas:
1. Rabbania Senior Madrasa; Mahakal.
2. Rahimpur Senior Madrasa; Rahimpur.
102
3. Taltala Senior Madrasa; Janakalyan Bazar.
4. Nilambazar Senior Madrasa; Nilambazar.
5. Jafargari M.U. Senior Madrasa; Moina.
6. South Kaliganj Faize Jalalia Sr. Madrasa; Khagail.
7. Akbar Pur D.S. Senior Madrasa; Akbarpur.
8. Eraligool Senior Madrasa; Eraligool.
9. Asia Khatun Memorial Senior Madrasa; Chandkira.
10. Khataltali Senior Madrasa; Khatalati.
11. Ratabari Senior Madrasa; Ratabari.
12. Bazarghat Modani nagar Senior Madrasa; Bazarghat.
13. Hussaina Senior Madrasa; Katamoni.
14. South Karimganj Faiz Jalil Senior Madrasa; Dalur Band.
Besides these there are 32 recognised Pre-Senior Madrasass
in Karimganj District imparting Islamic & Arabic education in the
district.
Lastly, it may be mentioned here that at the time of
Independence there was only one Government recognized Title
Madrasa, the highest institution for imparting teaching of Arabic in
Barak Valley, now, the number has been increased to 5 in the
Valley.
103
Moreover, the number of senior madrasas at the time of
Independence of Barak Valley was only 2 (two) and at the end of
20th century it has been multiplied and reached at 39.
And with the introduction and launching of new model Pre-
senior Courses; there are 99 Independent Pre-Senior Madrasas
have been established in the Valley which have been rendering
their services in spreding Arabic and Islamic education in the
Valley.
□□□□□□□□□□
104
End Notes:
1. Madrasa Education Past, Present and Future, an Article published in Radiance;
Viewsweekly; New Delhi, Vol.XL.No.24.
2. Majumdar R.C: An Advance History of India, IV edition Madras, 1978.
3. IOS News Letter, Jannuary-2003. Vol. 12. No.01.
4. Rahman Md. Matiur: Teachingof Arabic Education in Barak Valley: A
Historical Study: an unpublished Thesis submitted to Assam University for
Ph.D. Degree.
5. Ibid-
6. Census Report-2001.
7. Acharyya, N.N; A Brief History of Assam Pp-52-3
8. Ibid P-26.
9. Ibid-p-54.
10. Field Survey: I visited the Masjid on 15th Sept. 2012 and met the Secretary
and collected the information.
11. Acharyya, N. N. A Brief History of Assam. P-66.
12. Ibid.
13. Ibid.
14. Dey, Haran; Karimganj 1976 Totha 20 Dota karma Suchi Ed. (Bengali) P.2.
15. Azraf, Dewan- Muhammad; Sylhete Islam (Beng) P-47.
16. Dey, Haran (ed): Karimganj. 1976 Totha 20 Dofa karma shuchi (Beng)-P-2.
17. Quddus, Abdul; Hazrat Shahjalal (R) Bengali, Furkania Kutub Khana;
Badarpur-P-60.
18. Tamizi, Dr. Md. Yahya; The Sufi Movement in Eastern India. P-85.
19. Ibid-p-86.
20. Ibid-P.8.
21. Field survey: I met with Hafiz Sayeed Asstt. Prof. karimganj College; who
information the matter.
22. Desai, Ziya uddin A; Centers of Islamic learning in India-P-5.
23. Ibid-P.9.
105
24. Srivastava, S.P, Social Life under the Great Mughal, P-110.
25. I visited Moulana Usman Ali of Asimganj and asked about the condition of
Maktab Education. He narrated the matter referring various aspect of Maktab
Education.
26. A hand written copy of Maktab Syllabus of 17th Century adopted by Pholbari
.Madrasa is found and observed, which has been preserved in Kanakpur Faiz-
e- Aam Madrasa in Nilambazar of karimganj District.
27. Rahman, Fazlul, Sylheter Mati; Sylheter Manush (Beng) P-153.
28. Azraf, Dewan Muhammad: Sylheter Islam (Bengali.) p-110.
29. Desai,Ziya Uddin; A; Centers Arabic Learning in India P-9
30. Tamizi Mohd. Yahya. Sufi Movement in Eastern India. Delhi, 1992. P-88.
31. Ibid.
32. Ibid-P-89.
33. Ahmed Kamal Uddin- Sources of the History of Medieval Shlhet-P.21.
34. Ahmed Kamal Uddin, The Art and Architecture of Assam, Delhi-1994-P-
75.
35. Rahman Fazlur: Sylheter Mati, Sylhter Manush. (Beng.) Moulovi Bazar-
Dakha-1991. P-74.
36. Ahmed Kamal Uddin, Sources of the History of Medieval Sylhet. History
and Heritage-P.22.
37. Ibid.P.23.
38. Rahman Fazlur: Sylheter Mati, Sylheter Manush (Bengali), Moulovi Bazar,
Dakha. 1991. P-74.
39. Sastri Pandit Shivnath:- A History of the Renaissance in Bengali. P-49.
40. I visited the Madrasa and collected this information from the local masses.
41. Field Survey: I visited the Madrasa and found the information after searching
the scattered documents of the Madrasa.
42. Muhtamim, Madinatul Uloom Baghbari, Kaliganj- Baghbari Madrasar
Itibritya (Beng.) p 3-6.
43. Field survey: I visited the area and collected this information from the
resource persons of the locality.
106
44. Field Survey: I met with the Head Moulana and others and collected the
information.
45. Field Survey:
46. Usman Abu Muhammad;Asimia Senior Madrassar Itibrity (Bengali) an
Article published in ‘Al-Ittihad’-a yearly magazine published in 2006.
47. Field survey: I met with Moulana Usman a renowned teacher of the madrasa,
who gave me the information.
48. Field survey: Information collected from the local people.
49. Muhtamim “Darul Uloom Banskandi” a documentary book preserved in the
Madrasa in ( Bengali) p.-4-9.
50. Field survey: the Present superintendent, narrated all the facts of the madrasa,
51. Field Survey: narrated by Moulana A. bari, the shaikhul Hadith of the
Madrasa.
52. Introduction to the List of Madrasa, affitiated to All Assam Tanzim Madraris
Quamiya. Published by the Board. P.o- Nilbagan Dist- Noagaon, Assam.
53. Ibid.
54. Field Survey: I visited these Madrasa.
55. Field Survey: I visited the Madrasa, and met the present Muhtamim. He gave
me the information showing all the relevant testimonials.
56. Field Survey: Cachar, Karimganj & Hailakandi .
The Assam GAZETTE No 292. Dispur 5th Sept. 2011.
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107
CHAPTER-III
ISLAMIC STUDIES IN BARAK
VALLEY: CONTRIBUTION OF ULAMA
108
CHAPTER – III ISLAMIC STUDIES IN BARAK VALLEY: CONTRIBUTION OF ULAMA
Barak Valley is an important part of the state of Assam having a
separate geographical entity containing linguistic and cultural attributes
distinctly different from that of Brahmaputra valley and the hilly areas. It
comprises three districts of Cachar; Karimganj and Hailakandi.And
Karimganj district was partially a part of greater Sylhet which had been
also a part of Bengal during the Pre-Colonial period.
To investigate the existence of institutions for imparting Islamic
education in this Valley and the contribution and roles of prominent
Ulama of the valley are studied in this chapter.
When Gaurh was conquered by the successful military cum-
spiritual expedition led by all time celebrated Sufi saint Hazrat Shahjalal
(Shah Jalal Uddin) Mujarrad al-yemani in association with the army chief
Sikandar Ghazi in 1303 AD against the king Govinda of Gaurh, the flag
of Islam was hoisted in this region.
After the conquest of Gaurh, Shahjalal settled down at Sylhet
which became the main centre of Islamic activities and started from here
the preaching of Islam in the eastern part of Bengal as a whole and in the
Surma-Barak Valley in Particular.
109
The 360 Awlia or the disciples of Hazrat Shahjalal Mujarrad were
engaged in preaching Islam and spreading relevant teaching in every
nook and corner of the region. A group of disciples of Hazrat Shahjalal
were deputed to various part of present Barak Valley whose presence is
supported by the shrines established by them till today.
In addition, we have observed that the abodes of the Sufi saints, i.e.
the Khanqahs or Dargahs flourished in various places. These Khanqahs
or Daragahs are the centers of religious learning as well as spiritual
training which came into existence in those initial stages. The Sufis used
to teach their disciples or followers on the basis of the fundamental
teachings of Islam. What the Qur’an imposes on a Muslim and the
traditions of the prophet Muhammad (SA) directs, to perform for
continuing the life as a Muslim, were the contents of elementary lessons
in Khanqahs. The people, who embraced Islam within this boundary of
Assam, like the neo-Muslims of other parts of the world, needed to learn
the lessons of the holy Qur’an, the contents which are quite essential for
performing daily prayers. He has to maintain the routine work directed by
the saint on whose call he embraced Islam. People often went to him to
get lessons. He prescribed some extolments of Allah or some contents in
Arabic praising Allah. He asked to recite some special Suras or chapters
in some particular moments daily. Kalimas, Tassahhud, Dua-e-Qunut etc.
were to be taught in those Khanqahs. Otherwise the Muslims did not have
any way of learning these. Without these Islam was useless to the new
comers in Islam itself. Some disciples were in sound mind and could
learn the elementary lessons very quickly and the saint or the Pir Saheeb
directed them to organize a teaching course including the Arabic
110
alphabet, Arabic words spelling, reading Surahs (Qur’anic chapters) with
syllables. This way, teaching and learning of primary knowledge of
Arabic in the Khanqahs came into existence.
In course of time as the number of Muslims increased; the mosques
began to be established in various places. In those days mosques were
used not only for performing Namaz (Salah) but for imparting primary
Arabic teaching to the neo-Muslims as well as to their children in this
region as happened in other parts of the world.
In this regard, some enthusiastic Ulama and Socio-religious
workers endeavoured in setting up different Islamic institutions to
develop the system of Islamic Studies in the Valley in Twentieth century
A.D. It is necessary to discuss here the role of the most prominent Ulama
and religious activists who played salient role in the development of
Islamic studies and culture in the valley.
3.1. Contribution of Ulama and others in the development of Islamic
Studies in Barak Valley.
The Ulama and Muslim Missionaries, comprising of Pirs, Faquirs
and other dedicated souls of the Valley who came to the Valley with the
invaders or conquerers, or some times Islamic learning and its rites and
rituals, Among them the prominent saints and renowned Ulama who
played an important and vital role in this regard are discussed below :-
111
3.2. Hazrat Shah Badar (Alive in 1946 AD) 1
He is one of the most prominent disciples of Hazrat Shah Jalal
Mujarrad al-Yeomani and also the most celebrated Sufi Saint who entered
the present boundary of Karimganj district of Barak Valley. He has first
stayed at Bundashil village near Bardarpur and he established a Darga in
the presently near the fort of Badarpurghat; near Duk Bunglow and the
circle office of Badarpur. 2
Through establishing his Dargah Shah Badar started the spreading
of the basic knowledge and foundamental maxims of Islam among the
common masses of the locality. It may be mentioned here that, on his
stress and the request of other disciples once Hazart Shah Jalal came to
Bundashil village and taught the people about Islam and Sufism. His role
in spreading the Islamic knowledge in the valley is noteworthy and he
had played a premiership role in this regard.
3.3 Shah Adam Khaki (alive in 1949 AD):
He is also a celebrated Sufi saint and among the contemporaries of
Hazrat Shah Badar and a distinguished disciple of Hazrat Shah Jalal
Mujjarard, entered in the Valley and started to reside at the western part
of Badarpur, and later he established here a Dargah which is well know
as Mukam of Adam Khaki. The ‘Mukam’ (Shrine) is situated adjacent to
NH 44, at present NH-6 at the western part of Badarpur. Both Hindus and
Muslims alike visit and pray homage to this celebrated Sufi saint. It
proves that he is a living symbol and embodiment of Hindu Muslim
unity.
112
Adam Khaki was restless and selfless social worker who engaged
himself major time in guiding the people through forwarding the lessons
of Sufism and spiritualism. He taught the desciples how to get salvation
and reward of Allah and to attain the goal of life through theirs respective
‘Tariqahs’ (method).
3.4. Shah Diya Uddin: (alive in 1952 AD.)
Another important early contributor of Islamic studies of the
Valley was Shah Diauddin, whom Hazrat Shahjalal Mujarred had
specially sent to the Valley to impart training religious lesson and rituals
among the people. He was a Sufi of high rank and position. He acted upon
the order of his Shaikh and propagated Islam among the people of the
Valley till his last breath. He established a mosque near Khadiman village
and a Maktab therewith which were later swept away along with his tomb
by the aggressive alter of the river Barak. 3
Such way Dargahs, Khankqahs of the Valley contributed to a great
extent in spreading of Islamic and Arabic education in the valley. Dargas
and khanqahs are the Persian words, which are used for Mahammedans
Shrines and tombs of some reputed saints and Sufi persons; which are
objects of adoration.4 Dr. Tamizi, a renowned scholar of Sufism observes.
‘It (Khanqah) is a Training centre for the mystics, a house for the poor, a
shelter for travelers; a place of mixing with each other for all including
Muslim and non-Muslims and the rank and file of the society.’5 The
system of teaching and learning through these institutions has been
continued from generation after generation together for centuries. It is
significant to know that the most of the ‘Sabaq’ (lesson) of Sufi orders are
113
imported in Arabic language, which are eagerly learnt by the disciples by
heart. 6
3.5. Moulana Masaddar Ali Laskar: (1911-1988.)
The renowned Sufi saint as well as the prominent Islamic scholar
and thinker of the valley, Moulana Mosaddar Ali Laskar (R) was born in
1911 in the village of East Gobindapur near Banskandi of Cachar district.
His father’s name was Munshi Md. Abu Bakkar and mother’s name was
Monwara Bibi. His father was died when he was a child of only three
years and lost his beloved mother when he was in 11 years.
The orphan child Musaddar started to learn the primary religious
education in the local Maktabs. He then started to memorise the Holy
Qur’an and completed the memorization of whole Qur’an at the age of
fourteen.7
After completing the Hifz of Qur’an Moulana got admitted into
Banskandi Madrasa and completed the course up to ‘Sharhe -Jami’ with
an extra ordinary name and fame. After completing the course he went
the Asia’s famous institution Darul Uloom Deobond in 1931 when he
was a young boy of 21 years and studied the Books of Shiha Sittah under
the supervision and guidance of prominent and renowned Muhaddith of
the Madrasa and then he returned to his native place with a deep
knowledge of Qur’an and Hadith (Traditions).
Serivce: - After returning from Deobond, Moulana had started his
service at Baskandi Islamic Madrasa; presently Darul Uloom Banskandi
114
in 1935 and continuously served in this Madrasa about 33 years. At that
time the wave of Freedom Movement of India was in extreme position.
And Jamit-Ulama-e-Hind and Indian National congress had played the
prominent role in anti British movement. So to follow the verdict of
Hazart Shaik-ul-Islam Hussain Ahmed Madani; all his followers strongly
participated in this movement. And accordingly Moulana Masaddar also
followed the path of other disciples of Shaikhul Islam and strongly
participated in the freedom Movement of India.
Moulana Masaddar Ali was the son of the soil of Banskandi as well
as a dynamic personality and a renowned teacher of the Valley. He served
33 years constantly to develop the Banskandi Madrasa. He was the
second dedicated soul for the well establishment of the said Madrasa. His
relentless services and later on by the earnest effort of Moulana Ahmed
Ali, the Madrasa achived a rank among the 1st listed Islamic Universities
of the nation.
Moulana Masaddar also was a famous Sufi saint and a dedicated
soul in spiritual line. He was treated an epoch maker of spiritual world in
this Valley. He was also an eminent disciple of the world famous scholar
Shaikhul Islam Hazat Hussain Ahmed Madani. Due to this reason he
became a famous Sufi saint and prtformed the task of ‘Biayat’ of 137
people of the different parts of Assam under his jurisdiction and
guidance. He also established a Khanka at Gobindapur to perform the Sufi
activities smoothly in it. Later the Khanka was popularly known as
khanka-e-Masaddaria.
115
In addition to the above, he was also a devoted figure in
establishing khankas and madrasa in the different part of the state. It is be
mentioned that near about two hundred Maktabs and Khankas had been
established by him in the different parts of the region.
Besides these, he was an amicable man and spoke very little except
the necessity. He used to engage himself most of the time in meditation
and other Sufi activities. He died on 11th January 1988 and was buried
near the side of present Ja’miatul Islamia Khank-e-Gobindapur. Many of
his disciples visit his shrine and pay honour to him till the date.7
3.6: Moulana Abdur Raquib. (1912-1988.)
Moulana Abdur Raquib was a renowned Islamic scholar and a
pioneer of spreading Arabo- Islamic education in the Valley. He was born
probably 8 in 1913 at the village Kandigram; 4 Kilometers westward from
Nilambazar of Karimganj district. His father’s name was Md. Alim who
was a very pious and religious man.
Maulana started his Maktab and primary education in the village
Nogaria, which is situated near Baraigram rail junction, under the
supervision of Moulana Azfar Ali Shaheb of Singaria village. He was an
extra ordinary talented boy from his early childhood. Due to this reason
he was very much affectionate to his teachers. Moulana had lost his father
and mother at his early age and became an orphan child, so the teachers
as well as the local philanthropists helped him by giving necessary cloths
and lodging and foodings and also provided him the total expenditures of
his studies.
116
After completing the primary education he got admitted into
Gandhai Rafiul Islam Madrasa, situated at Gandhai Bazar under
Nilambazar circle. After continuing few years of study in this Madrasa he
and his classmate Moulana Ansar of Balia went to Rampur in UP state for
acquiring higher education, following the advice of their reverend
teachers Moulana Azfar Ali and Moulana Hazim Ali; a prominent
personalities of Singaria village. Both Moulana Ansar and Abdur Raquib
got admitted into Oriental College at Rampur, and he passed the first
examination of this college with name and fame and acquired a
scholarship by which he maintained the study expenditure here. Lastly he
passed the highest class Examination of Arabic from this institution
securing 1st division and stood 2nd in order of merit. After passing the
final examination he went to Mirat city and got admitted into a Madrasa
near Cumvu gate and passed the Alim, Fadil and Title Examination under
Allahabad University Arabic Branch. After passing the examination, he
again came back to Rampur and met the Principal Janab Fazl-e-Hoque,
who was very much affectionate towards him and proposed him to serve
as a teacher in a Madrasa at Berali. But the nostalgic feeling towards his
motherland didn’t permit him to serve here in this Madrasa and came
back to his native land.
Service: - At the very outset of his service life, he was appointed at
Idgah A.I. Sr. Madrasa. After few days later he came to Shingibill
Madrasa in Dharmanagar by the request of the local people. After few
months of service he again came back to his native land and started his
service on temporary basis at Nilambazar Madrasa. After that the
Muhtamim of Jaintya Gasbari Alia Madrasa requested him to join here
117
and to teach the most difficult subject of Arabic like ‘Foraid’ and
‘Boidawid’. And accordingly he went to this Madrasa and started
teaching of these famous and difficult Kitabs. But the remuneration
which was paid by the Madrasa authority was insufficient for him to
maintain the livelihood so he gave up the service and returned to his
native place. After that the renowned Sufi and scholar Moulana Yakub
Ali of Bundashil (village situated in Badarpur) appointed him as a teacher
of Arabic subjects at Deorail Alia Madrasa for a month. After that one
day he went to Hailakandi and met with the Zamidar of the town Irfan Ali
Laskar and with a highly reputed Barrister Moulbi Abdul Mutlib
Mazumder (MA.LLB) who was a long-term Minister of Assam
Legislative Assembly. After an introduction to them, they requested him
to establish a Madrasa in the east part of the town where an institution
was situated namely ‘Khadimul Insan’. Then Moulana Raquib had stayed
at the residence of Abdul Mutlib Mazumder and started the mission of
establishing a madrasa there and primarily started teaching in an
aluminium sheeted house, which is now famous as Hailakandi Senior
Madrasa. The founder principal of Asimia Title Madrasa Imdadur
Rahman was the student of this Madrasa at that time. Gradually the
Madrasa started to flourish and was running depending on the charity of
the people. And at the fight of 1942 had stated he had left the Madrasa
and came back to his house.
After few days later, he met with prominent persons of Pratapgarh
namely Moulana Tahir Ali of Deobari, (Asimganj) Hazi Musabbir Ali
Sharpancha; Moulvi Asadur Raja Chy. Hazi abdur Rahim Tapader and
others and started a discussion for starting a Madrasa at Asimganj.In this
118
connection he forwarded a proposal for establishment of an Alia Madrasa
and the whole people unanimously accepted the proposal of the Moulana
and built a kuccha house with bamboo and cane and started teaching in
this house. After passage of few years the managing committee of this
Madrasa appointed him as Head Moulana and he also served in this post
till his superannuation on 31st. March, 1973.
It is because of his deep realization into the awful backwardness of
the Valley in Islamic education and also for his having an ardent desire of
serving the cause of humanity; he took keen interest in the spread of
Islamic education among the mass illiterate people and also worked
seriously to develop their Islamic Knowledge and tried to produce them
as the real citizen of Free-India. Thus for his active service and
participation in establishment of a number of Islamic institutions and also
the scholary knowledge in the field of Arabic as well as Islamic
knowledge he became a popular and highly reputed scholar of the Valley
in particular and Assam in general.
Moulana Raquib has had a close affinity with politics. He used to
attend in various political party meeting. He was also very actively
associated With-Jamiat-Ulama-e-Hind and Indian National Congress
because the two organizations had played the most remarkable role for
attaining the Freedom. He also participated strongly for keeping India
undivided for thus he had fled away to Tripura also.
Beside these, Moulana also was very much interested for the
improvement of education and socio-economic condition of the people of
119
the locality. He was appointed in 1947 as the last govt. nominee of Local
Board of Karimganj sub division. He was also served several times as a
prominent member of Assam State Madrasa Board and also an examiner
and moderator of various examination conducted by Assam Madrasa
Board. Baising his immense popularity and social activities people of his
locality elected him as Councellor in 1974 from Faramphasa Gaon
Panchyat and also he was elected as Chairman of the Advisory board of
South Karimganj Development Block. In addition, he was closely
associated with the management of different institutions of the area. He
was also the long timed president of Idgah High School, Idgah A.I. Sr.
Madrasa. It is also further known that he had a good affinity and relation
with different local and political leaders irrespective of caste and creed
and also they had paid due honour and respect to him.
Lastly to conclude, it may be worth mentioning here, that the
research scholar of present work namely A.H. Monjurul Haque is the
only son of the said Moulana. His dedication and contribution toward the
development of Islamic and Arabic studies in the Valley will be kept as
an unforgotten history of the valley.9 He died on 4th April, 1988 and
buried in the regional graveyard situated near the A.O.C of Mullaganj
Bazar.
3.7: Moulana Ansar (1913-1972.)
He was a well known scholar in Arabic and a renowned Sufi of
the Valley who had played a vital role for the development of Arabo -
Islamic education in Karimganj area. He was born in a hilly and
backward village namely Amdhar of Karimganj district under Ratabari
120
Police Station in the year 1913. His father’s name was Halim Ali who
died before his birth.
Maulana started his Primary education from Gandhai Madrasa
situated near Nilambazar. After completion of his primary education, he
went to Rampur and completed his Alim, Fadil Examination with name
and fame. After that in 1935 he got admitted into Rampur Oriental
College and passed the final examination securing 1st class 1st position
and hence he was awarded gold medal.
He was very much ambitious and a real lover of education and
Islamic knowledge. After returning from Rampur he joined primarily at
Idgah A.I. Senior Madrasa Mullaganj. After few months of service he
went to Gangajal Madrasa (at present in Bangladesh) and after partition
he came back to his native village and joined as an Arabic teacher at
Asimia Senior Madrasa.
Moulana Ansar was a devoted teacher of Arabic as well as Islamic
studies. He has a wide knowledge in the realm of Qur’an and Hadith.
Due to his restless and selfless services he became very much popular
among the elite and common masses of the society and became famous
and wellknown as ‘Baliar Huzur’ irrespective of cast creed and religion.
By dint of his popularity among the masses the then Superintended
of the Madrasa Moulana Abdur Raquib, vested upon him all the tasks of
prayers, Durud; recitation; primary medical treatment for common people
with help of Qur’an and Hadith.
121
Moulana Ansar was also a renowned Sufi of the Valley. Mention
may be made that sometimes people found in him many miraculous deeds
and activities. In time of any calamity like shortfall of rains, draught, and
other harmful activities caused by wild animals like elephants, monkies,
and grasshoppers people used to rush to him and sought his help from this
type of critical calamities, such in a situation Moulana just prayed for
that and people relieved from the problems and calamities easily.
In addition, Moulana also served as a renowned reformer of the
Valley. He was also a good orator and engaged himself mostly in the
oratory in various Islamic congregations and also spreading of Islam and
its values among the people. Moulana also paid a special attention to all-
round development of the society he belonged to. He was closely
associated with the foundation of a number of Islamic educational
institutions in his locality. His social works undoubtedly considered as a
valuable contribution to the development of Islamic education in the
valley particularly in presenting a reformed Muslim society with a new
light his vision of Islam. It is believed that his name will be kept alive
forever by his yeoman contribution to the field of Islamic Studies in this
particular Valley. He breathed his last on 20th November; 1972 and buried
in their local graveyard situated at village Balia. 10
3.8: Moulana Ahmed Ali (1915-2000)
The renowned Sufi Saint as well as the distinguished Islamic
scholar and thinker, and the great disciple of Shaikul Islam Syed Husain
Ahmed Madani, Moulana Ahmed Ali was born in 1915 in a noble house
at village Khadiman, of Badarpur of Karimganj district.
122
He took his primary education in his house under the guidance of
the renowned scholar Moulana Mujjamil Ali. Then he got admitted at
Deorail Madrasa at Badarpur and studies here till 1938. After that he
went to Sylhet Alia Madrasa for his higher study and also acquired a deep
and vast knowledge in Islamic and Arabic studies from the distinguished
teachers and completed his study in the year 1939. During that period
Moulana also passed ‘Proveshika’ examination in First Division and then
he went to Darul Uloom Deobond in the year 1940 for acqruing the
knowledge of ‘Sihah Sittah’ from this famous Institution. But his fate of
fortune disagreed with him; and he returned from Deobond from the same
year due to his illness and stayed at home from 1941 to 1950. Then he
again went to Deobond and completed the study of the Traditions of the
Prophets (SA) and side by side he also acquired the sufficient knowledge
in Tafsir, Hadith and other branches of knowledge. It is worth mentioning
here that he also memorized the Holy Qur’an within the period of 2 years
and six months. After coming back from Deobond, he traveled to Makkha
and Madinah and attached himself in the study of Qur’an and Hadith in
there and then returned to his native country with a deep and wide
knowledge and lights of religious knowledge and Sufism.
Service: - Moulana Ahmed Ali started his service at Banskandi Madrasa
in the year 1955. The Madrasa at that time was a very small one. But after
a few years the Madrasa attained a reputation and high position in North
East India due to the restless and selfless service of Moulana Ahmed.
And lastly study of ‘Sihah Sittah’ had been started in this Madrasa in the
year 1957 by the hand of Shaikul Islam Husain Ahmed Madani, and
Moulana Ahmed attached himself with the teaching of Hadith from 1950.
123
And from 1957 to till his last, he was the Shaikul Hadith of the same
Madrasa. He died on November, 11, 2000.
Works: - Moulana Ahmed Ali was a renowned Islamic scholar with
nation level reputation. He was well known for his extra ordinary talent
and spirit and a sound knowledge in different languages and literature
like Arabic, English, Urdu, Persian and Assamese. He had also a deep
knowledge in Fiqh, Tafsir and Hadith Literature. He was also a well
conversant scholar of Arabic and Urdu language. Molana wrote many
books on several issues and topic related to religious, social, historical as
well as spiritual aspects. Most of his works are found in Bengali, English
and Urdu languages. His famous and noble works are:-
(i) ‘Mashaek Charito’ (ii) ‘Thalasil-e-Tayyiba’. (iii) ‘Alom-e-
Barjakh’ (iv) ‘Alom-e- Akirat’ (v) ‘Tarikul Masjid’ (vi.) ‘Nujul-e- Esa-
O-Juhur-e-Mehdi’ (Urdu) (vii) ‘Khaatimun- Nabbieen’ (Urdu) (viii)
‘Fuyuz-e- Madani’. (ix) ‘Jamiat-Ulama-e-Hind’ (Eglish).11
Lastly, it may be said that Moulana had left a strong and beautiful
legacy of works and contribution towards the development of Islamic
studies in this Valley. His efforts will remain as an undying asset for
generation to generation.
3.9: Moulana Imdadur Rahman (1921-1995.)
He was a renowned and well know scholar in Arabic and Islamic
knowledge, who played a vital role for the development of Islamic
education in this region. He was born in 1921 in the village of Dullabpur
under Patherkandi Police Station of Karimganj district.
124
He took his primary education under the guidance of the renowned
Alim Moulana Sajidul Haque. Then he went to Shylet Alia Madrasa for
higher studies and passed Intermediate examination in 1942 securing 1st
Division and first position. Then he passed Madrasa Final (F.M)
Examination from the same Madrasa in 1944 and achieved an extra
ordinary rank and position in the Examination. After that he went to
Deobond according to the advice of their most respected teacher Moulana
Moshaid Shaheb, Baimpuri and completed Hadith study under the
guidance of Shaikhul Islam Hazrat Hussain Ahmed Madani (RA). After
that he went to Lahore (at present in Pakistan) for the study of Tafsir
Literature, and after completed the study here with name and fame he
returned to his native village in 1946.
Services: - Moulana Imdad was a noted social worker having a keen
interest in spreading Islamic knowledge and learning. At first he has
started his service at Bualipar Alia Madrasa and then he came to
Asimganj Alia Madrasa abiding by the requests of his two Ustad
(teacher) Moulana Abdur Raquib; the then Superintendent of Asimia Alia
Madrasa and Moulana Sajidul Haque of Muradpur. After serving here
few years, he again joined at Deorail Title Madrasa as a Muhaddith in
1950. After a long dedicated service of 22 years in Deorail Title Madrasa,
he came back to Asimganj with a zeal to establish a Title Madrasa at
Asimganj, with a motto to develop the educational atmosphere of the area
and accordingly with the sincere help and collaboration of the local
people and philanthropists, he established a Madrasa namely Asimia Title
Madrasa in the year 1972 and started Hadith teaching in this Madrasa
with three student at the initial stage. He served in this Madrasa without
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any remuneration from 1972 to 1976; and in 1976 the Madrasa became
provincialised and side by side Moulana had started a new service life.
Moulana Imdad also a selfless and restless social activists and
renowned reformer who actively participated to eradiate the evil and anti-
Islamic customs which were prevailed in the society like excess expenses
in marriage ceremony, addiction and ‘Qiam’ system etc. Besides this,
Moulana also basically engaged himself in various progressive and
development activities from his early age. He had a remarkable
contribution in the establishment of various educational institutions in his
locality like Asimia M.E. Madrasa, Asimia M.V.School, Asimia Higher
Secondary School and also Patherkandi College. He was also the founder
secretary of Asimia Bazar Jame Masjid and the President of Asimganj
Bazar Development Committee.
In conclusion it may be said that his dedicated soul and noble
character as well as selfless social services for the development and
upliftment of Muslim society and spreading of Islamic education in this
region has created an undying history for the Valley. None can deny it
easily. 12
3.10: Moulana Tahir (1924- 1994)
Moulana Tahir the most prolific Islamic writer of Bengal and the
renowned scholar of Islamic line was born in 1924 at village Singaria of
karimganj district. He took his primary education from his village L.P.
school. After completing his primary education he got admitted into
Shylet Govt. Alia Madrasa and passed Assam Madrasa Intermediate,
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Madrasa Final (F.M) Examination in 1942 and 1944 respectively with
name fame and position. After that he went to Deobond and got admitted
into Darul Uloom Deobon according to the advice of his most respected
and reverend teacher Moulana Moshaid Shaheb of Baimpur (Present
Bangladesh) and acquired the wide knowledge about Tafsir and Hadith
Literature under the guidance of world famous scholar, Shaikhul Islam
Hazrat Hussain Ahmed Madani (RA).
After his return from Deobond he joined at Deorail Title Madrasa
as a Muhaddith in 1946. In the year 1950, he was requested by Moulana
Abul Kalam Azad, the first Education Minister of Independent India to
join the Calcutta Madrasa. And accordingly; he went there and served as
Muhaddith. And till his last he had continued his valuable services in
Kolkata.
Moulana Tahir is one of the forgotten heroes in Indian society who
had sacrified their lives for the sake of Indian Freedom and emancipation
of Indian society from the orthodox superstitions. He invented various
techniques and methodologies to educate Indian Muslims and strived to
misbelieve. He established a number of educational institutions among
which one Jamia Islamia has achieved the status of University.
Therefore, it is highly imperative to study about to which Indian society
has been indebted.
Tahir’s effort in Restoration of Peace in Tripura:-
In 1959, when communal riot broke out in various part of India the
people of Tripura were busy in selling their lands and belongings and
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started leaving to Pakistan. Moulana Mohammad Tahir accompanied by
Maulana Asad Madani went there and visited various villages and
arranged a number of meetings and preached the people of Tripura to be
patient and should not sell their lands, graveyard of their Masjid’s and
other religious places. His efforts to restore peace and security had so
deep impact that most of the Muslims in Tripura decided to stay there. In
same way in 1962, again communal riot broke out in Tripura. At that time
also Moulana Mohammad Tahir went there along with some other
persons went there and abled to restore peace in the same way. His
rational speches made them understand that their staying and presence in
India would be more fruitful than leaving it.
His works: - In addition to his remarkable social services, he was also
well known for his literary talent and spirit. He was well conversant
scholar of both Arabic and Bengali language. He has occupied an
outstanding position among the writers of Bengal for his attractive,
productive and well ornamented language and decorated diction of his
writings. He wrote more than twenty five books on various important
Islamic topics and themes. He had also an erudite hand in the field of
translation. He wrote books on the translation of holy Qur’an with
explanation in Bengali language which contains five volumes. He also
wrote a translatory book on Hadith Literature namely ‘Al-Manar’ where
he made an elaborations and translations of various important Hadiths
(tradition) from ‘Mishkatul Matabih’ besides these translatory works,
Moulana Tahir also wrote various creative writings on different Islamic
aspects, problems and their solutions. Mention may be made the name of
the following books as his masterpieces of writings :- (a) ‘Inkelab’ (b)
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‘Shadhona-wa-Shangbidhan’(c)‘Somashya-OShomadhan’(d)‘Romonir
Man’ (e) ‘Islamer Tan’ (g) ‘Moroner Pore’ (h) ‘Malter Bandhir’ and
others.
The writer has succeeded an outstanding success in his noble
thoughts and views through his precious works of various contents,
themes and tastes. His writing skill and extra ordinary geniuses and the
immense contribution in the development of Islamic studies exceeded the
expected limits and jurisdictions of surprises. He may be treated as the
tiger of Bengal in the realm of Islamic writings world.13
3.11: Moulana Abdul Jalil Choudhury (1925-1989.)
Moulana Abdul Jalil Choudhury was born in 1925 in the village
Turkkhola of present Bangladesh. His father name was Muhammad
Asgar Ali and mother’s name was Shamsun Nessa .Samsun Nessa was a
very pious lady who taught Moulana Jalil the primary Islamic lessons and
education . Moulana started his primary education in his village school.
After completing his primary education he got admitted in Syhlet Govt.
Alia Madrasa and passed Alia Final Examination in 1931 and stood in 1st
Division. He also passed F.M. Examination in 1939 securing 1st class 2nd
position. Then he passed the Title examination from Syhlet Title Madrasa
in 1941 securing the 1st class 2nd position in the examination and awarded
with silver medal. Then he went to world famous Islamic learning Centre
‘Darul Uloom Deobond’ and completed his Hadith study and returned to
his native land.14
129
Service: - At the very outset of his service life he started service as a
temporary teacher of Persian subject at Syhlet High School. Then he was
appointed as the Superintendent of Bangladesh Joshore Senior Madrasa.
After few days of service he again joined as Assistant Teacher in Arabic
at Fulbari Azizia Senior Madrasa. At there he became a renowned teacher
among the student of the Madrasa. He served four year in this Madrasa.
During this time he also associated with the freedom fighting movement
of India. As a result; he became to the victim of enimity of the followers
of Muslim League party of East Pakistan and hence he fled away from his
native place to Badarpur of Karimganj sub division and stayed
permanently in this place. At that time he had joined as Muhaddith at
Deorail Title Madrasa Badarpur in 1947 and later he became Shaikhul
Hadith of this Madrasa and continued his service as a renowned and
distinguish Muhadith of the Valley till his superannuation from service.15
Political Life: - Moulana Abdul Jalil was closely associated with politics
from his early student life. He was an active member of Indian National
Congress and Jamiat Ulama-e-Hind (from 1337). He attached himself in
Indian Freedom Movement when he had been serving as a teacher at
Fulbari Senior Madrasa (present Bangladesh). He was also an active
participant for the development and upliftment of Muslim society. In Quit
India Movement 1942, he was arrested first time and captived in Naini
Jail of UP. In the same year he was again arrested for anti British
movement and jailed at Agra Fort Jail.
Moulana Jalil was an active and dynamic leader of Indian National
Congress. He was related with Indian National Congress and Jamiat-
Ulama-e-Hind from 1937. He was also selected as the member of
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Traditional Congress Committee and a member of School Board of
Karimganj in 1948. And from 1950 to 1954 he was the Vice-chairman of
the Local Board of Karimganj. He was elected as an MLA in the first
Legislative election of Post Independent India in the year 1952. He was
elected six times as a member of Assam Legislative Assembly viz. in
1952, 1957, 1962, 1967, 1972, &1983. He was also the General Secretary
of Assam Provincial Jamat Ulama from 1943 to 1960.
Other social activities: - Moulana Jalil was one of the outstanding
disciples of Shaikhul Islam Sayed Hussain Ahmed Madani. He had been
in centre of the movement for preserving the chastity of madrasa
education in Assam. In the year 1960 when Madrasa Board of Assam
wanted to reform and modernize the course curriculum of Madrasa
Education, by subtracting some important Arabic courses and adding
some general subjects, at that time Moulana Jalil vehemently protested
this reformation as an active member of the Board. But he failed to attain
the goal. When Moulana observed that through this reformed syllabus,
Madrasa education will loose their mainstream and original entity;
suddenly he started a new mission according to the advice and suggestion
of the Central Committee of North East- India Emarat-e Shariah and
Nadwatut Tam’mer; Badarpur. And started a new syllabus based madrasa
from primary level to Title Madrasa level. His new pattern of Madrasa
and reformed syllabus attracted the attention and appreciation from Darul
Uloom, Deobond (UP) Jamia Millia, Delhi, Nadwatut Ulama- Lucknow,
and others. He also attained the recognition and equivalency of its
certificate under State Madrasa Education Board, Assam.
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In addition to the above, Moulana Jalil Chowdhury was also a
leading pioneer of the reformation of Maktab education in primary level.
He introduced a new syllabus and systematic curricula for the children of
Sobahi Maktabs. This reformed and new syllabus has been followed now
a day by Imams to teach the children of Sobahi Maktab of the Valley.
Moulana Jalil chowdhury was also a restless and selfless social
reformer and worker. He established many Islamic organizations; like
establishment of ‘Darul Qaza,’ ‘Baitul Mal’ etc. He was the forerunner in
the establishment of ‘Darul Qaza’ in North-East India. He was also the
pioneer of establishing Islamic Treasury (Baitul Mal) in North-east India
with a zeal to help the poor meritorious student for attaining higher
education and widows, orphans, distressed and poors also get financial
supports and benefits from this venture. These historical steps are now
playing a remarkable role in the development of socio-economic
conditions of the poors and and distressed humanity to a great extent.
Moulana Jalil also was a renowned Sufi Saint and perfect ‘Oli’
(spiritual leader) of the Valley. He used to give the spiritual lesson to his
disciples regularly and established a Khanka at Alakulipar near his
residence to pertain the eternal meditation and other spiritual activities
along with his disciples. Later after his demise, the activities are running
by his representative, the famous scholar of the valley Moulana
Tayyeebur Rahman Barbhuiya, who is the Present Imir-e- Shariat and
Ameer -se- Nadwatut Tam’mer of North East India. 16
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To conclude, it may be said that his unique and incomparable
contribution in Islamic, Political and social field to develop and serve the
community and nation has surpassed the limit of general expectation
explanation. His name, fame and activities will remain undying from
generation to generation. The famous scholar has died on 19th December
1989 and buried in the graveyard adjacent to his house and the southern
part of NH 44 at present NH 6.
3.12: Molulana Ataur Rahman Majarbhuiya (b. 1952--------)
Moulana Ataur Rahman Majarbhuiya is a renowned scholar of the
Valley in Arabic and Islamic line. He was born in 1952 in the village
Dudpur part-III of P.S. Katigarah of Cachar District and at present
residing in Berenga part-II of (Club Road) Silchar- 5. He is the present
MLA of Katigarah Constituencyof Silchar.
Moulana Ataur had started his primary education from his local
village L.P. school. After completion of primary education he got
admitted into Deorail Senior Madrasa and passed the Assam Madrasa
Intermediate and Madrasa Final (F.M) Exam from the same institution
with extra ordinary name and fame. He also passed Title Final (M.M)
Examination from Deorail Title Madrasa; Badarpur.
Works & Services: - After completion of his study, Moulana started his
service as a classical teacher at J.R.H.S. School; Gonirgram, after few
years of service he had been transferred at Jilakadar Ali H.S. School,
Arunachal; Silchar, and then he again shifted at Silchar Town High
School, Silchar as a Persian teacher. And lastly, he joined at Kalain
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Senior Madrasa as a teacher of Arabic and served relentlessly and
acquired a unique position in teaching of Arabic language and literature.
He is well known for his extra ordinary talent and spirit in the field of
Arabic and Islamic Knowledge. He is also a well conversant scholar of
Arabic language and a distinguished orator both in Islamic as well as
political line. His oratory sometimes makes the people astonished. He is
two times MLA from Katigarah LAC, and performing a valuable
contribution in the Valley through his farsighted vision about the
development of minorities and other backward classes of the Valley.
Moulana is treated as a unique champion and the mouth piece of AIUDF
Party (All India United Democratic Front). He is playing a prominent role
in Assam Legislative Assembly by his rigorous and vigorous
presentations of the burning problems of the people of Assam particularly
about the sufferings of the distressed and other backward minority
communities.
In addition to his valuable services, it is also worth mentioning
here that he is a good writer and editor. He composed many books in
various languages. The famous biography of Moulana Abdul Jalil
choudhury was written by Moulana Ataur Rahman and Mr. F.R. Laskar
jointly. They depicted the life of the said scholar in a well arranged
manner so that the reader can digest the contents of the book in an easy
manner. Their work had achieved a great popularity among the readers of
the Valley.
Besides this, Moulana is also the Chief Editor of the famous
monthly magazine ‘Need-e-Deen’ published by North East India Emarat-
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e-shariah & Nadwatut Tam’mer;Badarpur He is also a prominent
member of All India Muslim Personal Law Board; and a member of All
India Milli Council, and the Secretary of North-East-India Nadwatut
Ta’mmer. In the entire mentioned field he is rendering unique and
incomparable services for the development of socio-economic as well as
socio-cultural and socio-religious condition of the people of Barak
Valley. His yeoman endeavors and spontenious services in this respect;
culminated him in a unique position among the outstanding personalities
of the Valley, and Assam as well.17
3.13: Dr. Moulana Fajlur Rahman Laska.(b.1965---------)
Dr. Fajlur Rahman is a devoted Associate Professor of Arabic
and a compiler and writer of several books relating to Arabic as well as
Islamic studies in the Valley. He was born in 1965 at the village
Gonirgram part-I of Cachar District. He started his primary education in
his village primary school. Then he studied at Gonirgram Senior
Madrasa from class VI to Sr. 4th yr. and passed the Intermediate
examination in 1981 from this Madrasa securing 1st Division First
Position in Assam. Then he passed Madrasa Final (F.M) Examination in
the year 1995 from Sonapur Senior Madrasa (Kamrup) as a private
candidate and came out successfully securing the 1st division and the first
position in Assam. Then he got admitted into Deorail Title Madrasa,
Badarpur and passed the Title Examination securing 1st. class 5th position.
Dr. F.R. Laskar also is an erudite student and got admitted into Sirajul Ali
H.S. School, Borjatrapur (Cachar) and passed the Matriculation in IInd
division. He did his H.S. Examination from the same institution and
passed in 1st division and stood in 5th position. He also passed his B.A in
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1987 from Cotton College; Guwahati with Arabic honours and obtained
the first class 1st. position in the university. F.R Laskar again got admitted
into Guwahati University for his Post Graduate study and passed MA
Final Examination in Arabic in 1990 securing 1st class 1st position in the
Examination. He also did his Ph.D. work under the supervision of Dr.
Md. Yahya Tamizi and Dr. R. Mazumder of Guwahati University.
Dr. F.Rahman initially started his service as an Assistant Teacher at
Bolleshwar H.S. School at Jalalpur and spent two years here. Then he
shifted at Rangpur High school at Silchar and served here from 1992-
1996. But his merit and knowledge couldn’t able to confine him within
the area of the school classes. He was appointed as a Lecturer in Arabic at
N.C. College; Badarpur and now hold the post as an Associate Professor
cum HOD, of the Department of Arabic f the College.
Dr. F.R. Laskar is a noted social worker having a profound
knowledge and interest in spreading Islamic knowledge and learning. In
his teaching life he felt that the students of Arabic have been suffering
from the want of standard guide books. So he started to write and compile
several books in this regard. Among his books and publications- :(a) A
guide books of Arabic for H.S. 1st yr and 2nd year—it is a guide work of
Arabic prose and poetry compiled by the unique attempt of the author. (b)
Arabi Quidah: - A text book for Primary Maktab students. (c) Urdu
Qaidah- also serves as a text book to learn Urdu language by the Maktab
students.
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It need to be mentioned here that Prof. Laskar also took a
marvelous step in writing two other books about the life and activity of
Lt. Moulana Abdul Jalil Choudhury, the renowned Islamic scholar and
six times MLA of Assam Legislative Assembly. The books are (I)
‘Bhasha Andulan-e- Moulana Jaliler Obdhan’ (II) Amir-e-shariar
Abdul Jalil Choudhury- a biographical book authored by Dr. F.R. Laskar
and Moulana Ataur Rahman Majarbhuiya. He also wrote another book
for proper understanding of Islam and its rites and rituals for the student
of Primary Maktab Students. This book is very much helpful for the
Maktab children.
In addition to this valuable works, he also engaged himself in
various social activities for the promotion and upliftment of Muslim
society. He is at present (a) an important member of Academic Council of
Assam University; Silchar. (b) An important member of All India Muslim
Personal Law Board. (c) Secretary; All India Milli Council (Assam
province) and (d) Secretary; North East India Emart-e-shariah and
Nadwatut Ta’mmer;
To conclude, it may be said that his unique and incomparable
contribution to the field of Islamic and Arabic studies in the Valley would
not be ignored at any cost. 18
3.14: Moulana Ahmed Sayeed (b.1960…….).
Moulana Ahmed sayeed Laskar was born in 1967 at the village
of West-Gobindopur near Banskandi of Cachar district. His father was
Moulana Masaddar Ali, who was a renowned Islamic scholar and a great
137
Sufi. He started his primary education at 348 no. Gobindpur Maktab.
After completion of his primary education he started the noble task of
memorization of Quran under the supervision of Hafiz Mustaqim Ali
Shaheb. He also learnt the appropriate recitation of the holy Quran under
the supervision of Assam famous Quari, Mutahir Ali Baghardori. He also
learnt ‘Gulesta and Bustan’ of two Persian books under the supervision of
Moulana Ala Uddin of Bageshwari and also learnt ‘Nohmir’ under the
guidance of Moulana Foeez Ahmed. He also learnt Kafia and Hadayatun
Noho under the supervision of Moulana Noor of Gobindapur. And lastly
he completed Hadith study under Moulana Masaddar Ali in Madrasa-e-
Khankah Modoni; Gobindpur.
Services: - After completing his studies he started his career as an ustad
of Hifz & Qirat in 1986 in the same Madrasa where he studied. Later he
has started teaching the other classical Arabic books and literature and in
1996 he has started his service as Muhadith of Al- Jamiatul Islamia
Khankha-e-Modoni and continuing his valuable service as a Muhaddith
till the date.
His Works: - Moulana Ahmed Sayeed is a real seeker of Knowledge and
a founder of a number of educational institutions both in Barak and
Brahmaputra Valley. He established two hundred ‘Khankas’ in the
different parts of Assam and North East India for spiritual upliftments of
Muslim masses of the region. Like Khankh-e- Masaddaria, in Dubri,
Shildubi, Sonapur and Manipur and others. He also established 50
Madrasas in the various backward places of Assam for spreading Islamic
and Arabic knowledge and education to the people. He is also a
138
forerunner of female education and established 15nos. of Girls’ Madrasas
for pertaining value education for the Muslim girls. He is the founder of
Moulana Masaddar Ali Academy; Gobindpur. Mention may be made that
all the institutions established by his patronage or by him are dealing with
Arabic and Islamic Studies.
In addition to the above, he is also a noteworthy writer and wrote
many books in Arabic, Arabic-Urdu, and in Bengali language also. The
important works are (i) ‘Minhazul Mustaqim’ (ii) ‘Quran- O- Biggan’
(iii) ‘Zikrullah’ all of the books have been published and well accepted
by the readers. The writer at present engaged himself in writings and one
important book in Urdu- Arabic language is going to be completed soon
namely ‘Zawahir –ul- Hadith’. His Arabic work which is not yet been
completed is ‘Muatakhab- Al- Bukhari’ which is going to be published
in few days. Besides these he is the founder patron of the Magazine
‘Shantir-Supan’ which is about the society, literature & philosophy of
Islam; Published by Shanti Prakashani private Ltd. Gubindpur from 2003
on wards. He is also the chief editor of ‘Insaniat’ the monthly magazine
published by khankha-e- Masaddari Gobindpur.
Besides these, Moulana Ahmed Sayeed is a famous and well
known Islamic ortator of the Valley. He travels many places for the
purpose of Islamic oration. His meaningful and ornamented lecture on the
various important topics and the burning problems of Muslim community
of the Valley are really praiseworthy. He is an unbeaten and indomitable
soldier of Islamic reformation movement and also an outstanding pioneer
and founder of various Islamic educational institutions in Assam,
139
Megalaya and Manipur. His dedication and contribution can’t be ignored
at any circumstances. 19
3.15: Some other scholars:-
In addition to the above some other Islamic scholars have also
contributed to the field of Islamic studies by their heartening and
dedicated efforts. In this regard, it is worth mentioning the name of the
following distinguished scholars:-
(A) Moulana Shaikh Abdul Bari: The renowned scholar and the
ancestor of Lt. Moulana Ahmed Ali was born in Nitainagar in 1926; a
village in Hailakandi district. He completed his higher Study in Deobond
and served as a teacher of Mozahirul Uloom Madrasa; Deobond; and later
in he also served as a teacher of the famous Darul Uloom Deobond;
according to the command of his Shaikh Hussain Ahmed Madani.
Maulana A.Bari also served as a Muhadith at Darul Uloom
Banskandi from 1957 and after the death of Moulana Ahmed Ali (R) he
became the Shaikhul Hadith of the Madrasa .He has a wide knowledge in
Hadith Literature and he was popularly known as “Shaikh Huzur”. He
was a relentless worker and a prolific writer of Islamic books as well as a
well conversant scholar of Arabic language and wrote many books on the
different important aspect of Islamic religion in Bengali .Among his
important books are: - (I) ‘khuda premik’ (II) ‘Moroner Pore’ (III)
‘Haram Sharifer Itihash’ (IV) ‘Mosjider Itibrtlha’ (V) ‘Namajer
Ahkam.’ All the books have been published and widely read by the
readers of the Valley. He was died on 29th may 2013.20
140
B. Moulana Abu Muhammad Abdul Noor (1923-2006.):- He was born
and brought up at village Bakarshal of karimganj district. He passed the
Assam Title Madrasa Examination (MM) in 1943 from Sylhet Govt. Alia
Madrasa. In 1956; he became the Superintendent of karimganj High
Madrasa. He also passed B.A. Examination in 1968 and also passed M.A.
in Arabic from Guwahati University in 1972, as a teacher private
candidate. He was conferred the National Award in 1988. He performed a
remarkable role in the valley in spreading Islamic education among the
rural masses of the region.
C. Moulana Tayyeeb Qasim (1931-2005.):- He was the prominent
student of Darul Uloom Banskandi, and later he acquired his higher
education from the famous Darul Uloom Deobond. After completing his
higher education, he return to his native land and engaged himself in the
teaching activities in Darul Uloom Banskandi. He served at this Madrasa
till his last. Primarily he was the Controller of Examination of this
Madrasa and later he became the Muhtamim of this Madrasa. He was so
prominent Muhaddith that people called him ‘Hakimul Ummah’ of the
period.
Moulana Qasim tried his level best to develop the institution in a
high rank and position. He also restlessly worked for the development of
Islamic education in the Valley through preaching and orations and other
philanthropic activities.
In addition, adopting his own style and teaching he wrote a book
in Arabic about Banskandi Madrasa; namely ‘Al Jamiatul Islamia, Darul
Ullom Banskand; its aims, objects & targets’.
141
The style and diction of the book is very much pedantic .The
book is treated as a documentary evidence of Darul Uloom Banskandi.
Lastly he died on 31st October 2005 in the holy night of ‘Qadar’
(Luck) of the month of holy ‘Ramdhan’ in the holy city of Makkah al
Mukarramah; and he was buried in ‘Jannatul Mu’alla’ graveyard.21
5. Moulana Usman Ali: - He was born at Village Isamoti near
Baraigram railway Junction.He started his primary education from
Cheragia Qumia Ali Madrasa. Then he got admitted into Asimia Senior
Madrasa and passed Assam Madrasa Intermediate and Madrasa Final
(F.M.) Examination in 1964 and 1966 respectively; and in both the
examination he stood in 1st Division 5th, and 2nd position respectively.
Later he went to Deorail Title Madrasa and passed MM Final
Examination in 1979. Then he went to Deobond for higher study. After
completing Dawrae Hadith, Takmil, Adab and Iftwa Examination from
here; he returned to his native place and joined as an Assistant Teacher at
Asimia Senior Madrasa in 1972 and superannuated from his service on
19/4/2009. 22
Moulana Usman was a devoted teacher especially of Arabic
literature and other book of jurisprudence (fiqh.) He is also a well-known
and reputed social worker and a compiler and writers of several books in
various Islamic themes. He wrote a book namely ‘Hajje Mabrur’, in
Bengali language where he narrated all the important activities of Hajj in
a simple and serene Bengali language. His book ‘Islamic Buniadi
Shiksha’ which is designed for the students of primary Maktabs. This
book is well accepted by the teachers and students of Sobahi Maktabs.
142
In addition to the above; Moulana Usman has played a pioneering
role in the establishment of a girls’ Madrasa at Hanifabad, near Asimganj
Gate namely Moriam Ajmal Memorial Girls’ Madrasa. The Madrasa has
been serving spontaneously to educate the Muslim girls in Islamic and
Arabic lines. Besides these; Moulana is also a strong supporter and an
active worker of Jamiat Ulama e-Hind. His contribution and efforts
regarding the spreading of Islamic and Arabic studies is undoubtedly
prominent and praisworty.
Conclusion: -
The thorough discussion has made one thing clear that the scholars,
Sufi, saints, and other Islamic thinkers have played a vital and remarkable
role in the development of Islamic studies in the Valley.
It is revealed from our investigation that the Islamic
institutions which are now a days offer the luminous rays in the realm of
Islamic knowledge and education are the results and fruits of the hard
works of these above mentioned personalities of the Valley. It they didn’t
strive in this regard, the Valley would remain in pagan darkness till today.
Hence the role played by these scholars, writers and other sufi saints may
be considered to be the valuable contribution to the Islamic and Arabic
studies of the Valley during twentieth century.
□□□□□□□□□
143
End Notes:-
1. Tamizi, Dr. Md. Yahya. The Sufi Movement in Eastern Indian. P – 85.
2. Ibid – P. 86.
3. Ibid – P.8
4. T.P. Hughes, Op. cit., P. 69.
5. Dr. M. Y. Tamizi, Sufi Movement in Eastern India, New Delhi, p-149.
6. Dr. B.A. Ahmed: Arabic Studies in Brahmaputra Valley During 20th Century.
(An unpublished thesis).
7. Field survey: - I met with his son Moulana Ahmed Sayeed at his madrasa on
25/03/2013 and interviwed him, and he give a book on biography of Lt.
Musaddar Ali, (his father) and his father adding some extra information about
him.
8. Actual date of Birth was not found. It is an imaginary figure basing on his
biography.
9. Field survey. I found the auto biography of Moulana Abdul Raquib, my
father, and collected all the information and datas for this biography.
10. Reminisce on Moulana Ansar in Samayik Prasanga on 10th.Feb.2012, by A.H.
Chy; presently Deputy Registrar, Assam University. Silchar.
11. ‘Contribution of the Ulama in Barak Valley’ an M. Phil Thesis done by
Shamsul Haque.
12. Article written by A. H. Lukman in Dainik Nababarta prasanga, Karimganj. 12
Feb. 2009. on the occasion of Khatme-Bukhari at Asimia Title Madrasa.
13. ‘Adarsha Jiban Charito: Moulana Md. Tahir’: by Moulana Abu Nasar
Abdur Rouf .
14. Al-Jalil, a yearly Sharanika edited and published by the farewell students’ of
the Deorail Title Madrasa 2010
15. Dainik Samayik Prasanga, article written by Moulana Asab Uddin, 14th Feb.
2010.
16. Abdul Jalil Chy- Life Hitory: Composed by Moulana Md. Ataur Rahman
Majarbhuiya & Dr. Moulana Fajlul Rahman.
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17. Information collected from the internet in a Google search
www.AtaurRahman.Majarbhuiya.com
18. Field Survey: - I met with Dr.F.R. Laskar on Deorail Title Madara on
25/4/2013, and he has kind enough to provide me the information regarding
important dates and events of his life in an interview.
19. Field Survey: - I met with Moulana Ahmed Sayeed Laskar in his institution at
Gobindpur and interview him in his office premises on 20/4/2013 and
collected all the information and dates from him in a written format.
20. Field Survey: - I met with the Shaikh few days earlier of his death. But, he is
unable to speak anything. His son Moulana Shakir, a teacher of Darul
Uloom Banskandi has kindly provided all the data’s & information regarding
his life and activities.
21. Field Survey: - I met with his son Hussain Ahmed, who is a teacher of Darul
Uloom Banskandi in his residence on 25/3/2013 and colleted all the related
data’s and information from him.
22. Field survey: - I met with Maulana Usman ;one of my reverend teacher;on
23/4/2013 at his residence at Asimganj Bazar and accumulated all the
informations and data from him.
□□□□□□□□□
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CHAPTER – IV
Arabic Studies in Barak Valley: Contribution of Ulama
In our primary study it is found that, like the other part of the
country, a number of Ulama in Barak Valley started writings in Arabic
languages and contributed a lot to develop Arabic literature in different
fields of their interest during the second half of the 20th century. In the
primary investigation about the Valley, which comprises three districts
viz. Cachar, Karimganj and Hailakandi, we are not aware of any printed
book or manuscripts written in Arabic, from this point of view, it is
opined that the Valley might have not been adequately developed in the
realm of Arabic writings. In spite of this, the Ulama who, spread no pains
to take pens and papers in this direction whatever standard these may be,
are not less important. In this regard; it is therefore, essential to give a
glimpse to these Ulama of the Valley and to throw lights on their works:-
4.1: Moulana Sajidul Haqq :( 1909-1984.)
Moulana Sajidul Haqq is well known to be the first man of the
Valley to have written in Arabic language. He was born in the village
Isamati near Baraigram in the District of Karimganj. After completing his
Maktab and Safila Madrassa education at Taqwiyyatul Islam Alia
Madrasa at Nilambazar, he proceeded toward UP for higher education
and got admitted at Rampur Oriental College (Rampur Madrasa) after
completion of his study there, he got admitted at Matla’ul Uloom for the
study of Hadith (Tradition). After completion of the course he returned
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his native place in the year 1928. And after passing some years in his
native village, he shifted his residence to Muradpur in 1939, a village
situated at 4km. West wards from Kanaibazar. The village is situated on
the bank of the river Longai. 1
On his return from Rampur, he served as a reputed teacher in
various Qaumi Madrasas. And later Moulana Haqq joined the reputed
Asimia Senior Madrasa and served as a teacher till 1971. And later he
became the Assitant Superintendend of this Madrasa. He was an excellent
teacher, his name and fame was widely spreaded due to his exellency in
teaching ‘Sarf’ (grammar and Etymology) and ‘Adab’ (Literature). He
followed and adopted his own style and technique while teaching the
students. His students all over Assam and other places remember him
with great respect and honour.
It is popularly believed that Moulana Sajidul was the first writer of
the Valley; Who wrote in Arabic Language and contributed a lot to
develop the Arabic Literature in the Valley. He composed a book namely
“Noor-ul-Madamin leel Irshad Ut-talibin” in the year 1970. The book
was not published at all. It is found in a shape of a hand written note book
composed by the writer himself. The book includes 68 essays, 6 quasidas,
24 letters, 23 biographies; 10 questions and Answers (Fatwa) and 3
welcome addresses. The book is very much beneficial to the students and
teachers of madrasas. I have found and collected the original manuscript
of the book. Besides this book; Moulana also wrote few books in Bengali
language describing his own biography and seeking prayers from his
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disciples after his death. He was died in the year 1984 and buried at the
graveyard of his village at Muradpur.
A specimen hand written page of his unpublished work of ‘Noor-
ul- Madamin’ is attached in Fig-VI & VII
Fig – VI A sketch of the Preface of ‘Noor –ul –Madamin’
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Fig - VII
Fig VII A page from the original manuscript of ‘Noor ul Madamin’
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4.2: Moulana Abdul Haque (1920 – 2006.):
Moulana Abdul Haque was a renowned learned man and a
prominent Islamic Scholar who was better, recognized as a “Haqqani
a’lim”2 and the Mufti of Garhigoan’ Guwahati, He was born in 1920 at
the village of Satghari, P.O. Kanaibazar of the District Karimganj. His
father’s name was Janab Jillul Haque who was a very pious and religious
man. Moulana had completed his primary and Maktab education in his
village, after the completion of his primary education he went to Darul
Uloom Deobond; the most famous Madrasa of the Nation, where he
completed the course of ‘Ifta’. During 50s, he was elected the General
Secretary for Assam provincial Jamiyat-e-Ulama-e-Hind, under the
presidentship of Shaikh Moulana Ahmed Ali (R) of Banskandi and took
over the charges of the president also in 2000 at the latter’s death. Form
this National platform; he rendered a valuable contribution to the Social
life of the Muslims in Assam. He was a great lover of Islamic Knowledge
and a renowned Philanthropist and closely associated with the foundation
of several Islamic Madrasas. Among these the famous and remarkable
institution is Darul Uloom Garigoan; Guwahati; which was founded by
him in 1968, where he had been served as the principal for about 40
years. 3
It is a remarkable point to note that Moulana Haque Saheb is the
first and only scholar of the valley who prepared a Tafsir (Commentary)
of the Holy Qur’an in Assamese language. The Mufassir (Commentator)
has provided every verse in Arabic text which is followed by an
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illustrative commentary. The commentator did not mention the name or
title of any helping Tafsir in this work ; however there is an indirect
influence of different commentaries like Tafsir-e-Jalalian, and Tafsir
Baidhawi and the Holy Qur’an published by the authority of the two Holy
Mosques of Kingdom of Saudi Arabia. The language applied in the
Tafsir is very simple and expressive. In spite of using proverbial and
ornamental Assamese language, the translation and commentary is very
easy to comprehend and the Index is descriptive and elaborate. It is a
significant point that the translation is literal; particularly the commentary
does not show allegiance to any group or any particular school of
religious thought. Indeed, this work may be considered to be an
outstanding contribution of a scholar of the valley not only to the field of
Arabic literature but in Assamese literature also. This commentary of the
Holy Qur’an in two standard Volumes of 2493 printed pages, which has
been published by Markazul Ma’rif, Hojai, Nagaon, in 1988. 4
4:3 Moulana Jalal Uddin Chowdhury :(1923-2000.)
Moulana Jalal Uddin Choudhury was born on 1st January 1923 at
village Sunatula, P.O.KaliganjBazar of District Karimganj; Assam. His
father Alhaz Moulana Abdus Sattar Choudhur was a religious scholar and
prominent deciple of Shah Imdad Ullah Muhazir-e-Makki and also was a
strong participant of Khilafath Movement. Moulana Jalal was very
meritorious student from his early childhood age. He passed M.E. School
examination, (1937), in first division from Govt. Madrasa; Sylhet and
was placed 4th in M.E. Scholarship Examination for which he was
awarded a scholarship of Rs. 7.00 p.m. After completion of Islamic
education at Govt. Alia Madasa, Sylhet, he joined the Muslim University
152
Darul Uloom, Deoband, Sharanpur, and acquired the proper knowledge
of Islamic Education from there.
Moulana Jalal also passed High Madrasa Examination under
Assam Madrasa Board and secured 1st. Division and stood in 2nd place.
He also passed his B.A. in 1964 privately as a teacher candidate from
Guwahati University.
Moulana was appointed as a classical Teacher in Karimganj Govt.
High School in the year 1948. Then he was transferred to Shillong and
joined in Shillong Govt. High School in 1948. He was retired from his
service in 1980 after 33 years of services. A good number of his students
are now in high position holding responsible posts in the state of Assam,
Meghalaya, and Nagaland as well as outside the country. As a teacher he
was one of the best teachers in Maghalaya state and got honour certificate
and cash Rs. 500.00 (Rupees Five hundred), awarded by the Meghalaya
Govt.
Moulana Jalal Uddin Chowdhury had contributed a lot towards the
Indian Freedom Fight. He had actively participated the “QUIT INDIA”
Movement in 1942. A warrant has been issued against him by the British
Govt. He was arrested and sent to Jail several times for his involvement
in Freedom Movement. He was prisoned both in Karimganj and Sylhet
Jail for a period of 5 months 21 days. Moulana Jalal was also selected as
the Secretary, Assam provincial Jamiat Ulama 5 in 1971; And lastly he
was selected as the General Secretary of North East India Emarat-e-
Shariah and Nadwatul Ta’meer; Badarpur.
Moulana Jalal was a renowned social worker, who established
various schools and madrasas in the different corners of the state. He was
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the founder of BIDYAPIT High School at Bishnu pur, Shillong. He was
also a strong collaborator of Moulana Abdul Haque Shaheb during the
inauguration and foundation of Darul Uloom Garigaon Madrasa,
Garigaon; Guwahati. He was also famous as ‘Khadim-e-Khas’of Shaikul
Islam Hazrat Moulana Hussain Ahmed Madani. The Moulana was also
treated as “Khatib” (Lecturer) of Garikhana Mosque in Shillong for
delivering religious lectures in Urdu in every Friday. A large gathering
of Urdu & Hindi Knowing people used to join in this congregation and
such way he showed the right path to the common masses demolishing
many “bid’ats” activities. He also established a Muslim Trust fund in
Shillong. Many people used to take loans from this fund without any
interest. Many times he was also appointed as welfare officer for the
pilgrims from Assam and Manipur.
Moulana Jalal Uddin Chowdhury also attained a reputed position
through his dedicative services in different fields. He received a
proficiency certificate from Late Fakar Uddin Ali Ahmed; former
President of India. And lastly after suffering from various diseases since
long, he breathed his last on 12th.August 2000 and was buried at
Sunatula the self-made graveyard of his own native village.
Works :- Moulana Jalal Uddin Chowdhury was a prominent Islamic
scholar and a prolific writer. He wrote many books in various subject
matters.
I) ‘Noor-ul-Adab’ in Arabic language in two volumes: The book
was approved as the Text book by the D.P.I. of Assam for class VII and
VIII of all High Schools in the State of Assam.
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II) ‘Hindi first book’ (in Hindi): This book was also written by him
and it is very much helpful for the beginners to learn Hindi.
III) ‘Namaz Shiksha’ (in Assamese):- This book was written by
the author when he formed‘Samity’ in Shillong namely ‘Namaj Shikha
Samity’ and wrote the book in Assames language. Sir Syed Sadullah was
very pleased to see this book and wrote a very good and long remark
about this book.Besides this; Moulana Jalal was also well versed in
Persian and composed a number of Persian poems on Islamic spirit and
nationalism. However in such way he did an out standing contribution in
the realm of Arabic and Islamic studies in the Valley. 6
4.4: Moulana Abdul Qayyum Khan (1925-2000.)
The outstanding professor of Hadith and the prominent and
distinguished Islamic Scholar was born in a middle class family on 23rd.
March, 1925 at the village Takipur near Nilambazar of the district
Karimganj. Right from his early age, he was very much talented as well
as very enthusiastic for learning. He took his primary education from his
village L.P. school. After the primary education; he took admission in
Kanakpur Faij –e- Aam-Madrasa. After completing the course of the
madrasa he went to Deobond according to his father’s consent and got
admitted at Darul Ulom Debond and studied under his ‘Shaikh’ and
‘Phir’ Shaikhul Haidth Moulan Hussain Ahmed Madani and passed out
the examination ‘Fadil-e-Deobond’ in 1949 and achieved a distinct
position in the examination.7
On his return from Deobond with a profound knowledge in Qur’an,
Hadith & Arabic language and literature; he started his service at Singibil
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Madrasa near Dharmanagar as a teacher of Arabic. After completing
some years of service he returned to his village and joined as a teacher at
Mambari Madrasa at Patherkandi. After some days he again shifted at
Phurahuria Senior Madrasa in the year 1961 and became the
Superintendent of this Madrasa. After passing three year in this Madrasa
he again joined at Dorait Title Madrasa, Badarpur as a Muhaddith
(Lecturer in Hadiths) in the year 1964 and served eight year in this
madrasa with and extra ordinary name and fame. Later he came to
Asimganj and strongly shared and extended whole hearted co-operation
and collaborated to Moulana Imdarur Rahman in establishing Asimia
Title Madrasa at Kanaibazar and started his service as Muhadith at this
madrasa about 9 years. Then he again shifted at Hojaia Jalalia Madrasa
in 1981 by the advice of Shaikul Hadith Hazrat Moulana Ahmed Ali
(RA) and served as a Principal of this Madrasa. After rendering 16 years
service in a successful manner, suddenly he became the victim of heart
attack and a panic illness lied him two year eight month in his residence
as paralyzed manner and as such he breathed his last in 11th. January
2000 and was buried in their local gravyard.
Moulana A. Qayyum Khan was a versatile genious person who
memorised Sixteen (16) ‘Muqams’ from the book ‘Al-Muqamat-Al-
Hariri’. He had an extra ordinary knowledge in Tafsir literature specially
in ‘Tafsir-e-Baidawee’ He taught the said Tafsir about sixteen years and
wrote a note on Tafsir Baidawee. But the note has not been printed and
published due to some hidden reasons.
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Maulana Qayyum also was a well know writer and he had an extra
ordinary knowledge on ‘Fiqh’ (science of jurisprudence.) People used to
come from different corner to him for getting solutions of various
complex problems (mas’ala) and situations. Moulana was also a well
conversant scholar of Arabic language and wrote many books and articles
on several Islamic topics in Arabic language. His important works and
writings are discussed below: - 9
1).‘Fee Bayani Kayfitu al Qabr_ Wa Wasee al Mayeet Fihee’ The
book deals about the various controversial opinion about the digging of a
grave and the system of putting the dead bodies in it with appropriate
lights of Qur’an and Hadith. The book is found an unprinted and
unpublished manner. I have collected the original manuscript of the book;
two specimen pages of the work is attached in Fig – VIII & IX
Fig – VIII
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Fig – IX
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In addition Maulana also wrote others books in Arabic; but none of
his works has been printed and published; all are found in a hand written
form. His major works are basically deals with the themes like; ‘Prayer
(Salat) and Ablution’ (Wadu), ‘Marriage & Divorce’; ‘Duallin and
Juallin’and others.
To conclude; it may be said that the writer had occupied a unique
and remarkable position among the Ulama of Assam for his outstanding
knowledge in the field of both Islamic and Arabic Studies. His name will
be kept alive for decades by dint of his yeoman contribution in the field
of Arabic and Islamic Studies.
4.5: Maulana Tayyeebur Rahman Barbhuiya: (b.1931 ………)
A rare and prominent personality having national level reputation
as an Islamic scholar, thinker and Philosopher; Allama Tayyibur Rahman
Barbhuyia was born on 25th. June 1931 in a sub-urban village of
Hailakandi District headquarters town. His father was Moulovi Abdul
Azim Barbhuiya and mother was Mrs. Saiban Bibi Choudhury.
He was started his primary education at 200 no.Rangauti L.P.
School. After completing the primary education Moulana got admitted
into Hailakandi Senior Madrasa and passed Assam Madrasa Intermediate
Examination in 1953 and secured the I division and stood in first position.
He also passed Madrasa Final (F.M.) Examination from the same
institution and same board in 1955 and secured the same position and
rank. Then he studied ‘Sihah Sittah’ at the famous Deoril Title Madrasa,
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Badarpur; and passed the examination for the degree of M.M. in 1st. class
securing 1st position in 1957 under the State Madrasa Education Board,
Assam.9
In adition to his madrasa education he also passed the
Matriculation Examination as a private candidate under Gawhati
University in 1954 and passed the examination in II division. He also
passed his H.S. examination under the same University and passed in 2nd
division. In 1963, he also passed B.A. from Gawhati University as a
private candidate. And lastly he passed MA in Arabic in 1971 from the
same university and secured the 1st class 1st position in the University and
for which he has been awarded gold medal from this University.
He also passed the ‘Probeshika’, ‘Probudh’ and ‘Bisharad’
Examination in 1952, 1953, 1955 respectively under ‘Rastra Bhasha
Prochar Somithee’ Gawhati. 10
Services: - Maulana had started his service at Hailakandi Senior
Madrasa and initially joined as Hindi teacher of the Madras and
continued in this post from 1957 to 1961. He then became the Asstt.
Teach of Arabic of this Madrasa and served in this post from 1961 to
1966. Then in 1976 he became the Asstt. Superintendent of this Madrasa
and lastly in 1976, he became the fulfledged Superintendent of this
Madras and superannuated from the service on 30th of June 1996.
Moulana Tayyeeb has a deep and profound knowledge in Arabic
literature, Hadith and Tafsir literatue and in Science of Jurisprudence
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(Fiqh). Besides his primary service at Hailakandi Senior Madrasa, he
also rendered valuable services in other institutions. Mention may be
made that he has served as a part time lecturer in Arabic in S.S. College
Hailakandi. He also served as a part time Muhaddith at Al-Jamiatul
Islamia Badarpur.
In addition to his above services, the Moulana presently hold the
honourable post of Ameer-e-Shariat and Ameer-e-Nadwa of North-East
India Emarat-e-Shariah and Nadwatut Tam’eer. He is also an important
Executive Member of “All India Muslim personal Law Board” from 1991
and also is an Associate Member of the “All India Fiqh Academy”. He is
also an important patron of “State Milli Council” and serving restlessly
for the upliftment and betterment of the distressed humanity.
His works: - Moulana Tayyeebur Rahman is a renowned scholar and a
prolific writer. He is well known for his extra ordinary literary talent and
spirit. He is also a well conversant scholar of Arabic language. He wrote
13 books on several issues and topics. Among his 13 books, three are in
Arabic. His important Arabic works are discussed below:
1).Tarikhul Uloom-ul- Arabiyyah:-The book is written in pure Arabic
and was prepared as a complementary text book for the history of Arabic
literature for the final class students of Senior Madrasas. The book
basically deals with the origin and development of Arabic language and
literature with a special mention of different sections of the pagan Arabs
and the gradual development of Arabic prose and poetry up to the
Umayyad period. The book is well accepted by the teachers and students
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of the Senior Madrasas of Assam. It was published and severally re-
printed to meet the need of students and teachers of Madrasas.
ii) ‘Al-Tahqiqatul Mufidah’:- It is the second Arabic work by the
author. It includes six important and sensitive theological problems and
their solutions on the basis of the holy Qur’an and Sunnah (tradition). The
problems of the book mainly were the subject matters of famous
“Munazarh-e-Jalapur” where he had participated as an orator from the
progressive Hanafite Deobandi point of view. The book highlights the
essence of the Munazara in a simple and lucid Arabic language. His work
is very much readable now a day also.
iii.) Nukhbatul Adab (part -I & Part -II):- It is also an important and
remarkable works of the author. These books have been adopted as an
Arabic text book (Adab) for the syllabus of Sr. 1st and Sr. 2nd year classes
of Senior Madrasas of Assam. The first volume includes 18 stories of
different themes and 20 poems of own creation. The second volume of
the book also designed depicting the various events and interesting stories
of different themes and tastes. The Book has attained a remarkable
position in Arabic Literature.
In addition to above, Moulana had also written some other books in
Bengali and other languages. Some important works in Bengali are:-
a) ‘Ahkam-e-Hajj’ b) ‘Namazer Kunj’i c) ‘Hajj-wa-Ziarat’ d) ‘Qurbani-
O-Akikah’ e) ‘Nizam-e-Jam’t’ and others.
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To conclude, it may be said that his unique and incomparable
contribution to the field of Arabic and Islamic Studies in the Valley,
which could not be suppressed and surpassed during the last 50 years.
4.6: Moulana Hifzur Rahman (1934-1993.)
He was born in 29th December 1934 at the village Niz Bormarpur
Part - I of Lala of Hailakandi District.
He got his primary education from his local L.P. and M.E. School.
After completing the primary education he got admitted at Qusimul
Uloom Kharizia Madrasa Lala; and completed the madrasa courses
attaining a remarkable position among the students in this Madrasa. After
completing the course here, Moulana had gone to Deobond for higher
study in 1962; and studied here about three years. Moulana Rahman was
very much talented and brilliant student, his brillency fascinated the
world famous teacher & writer of Deobond ;Moulana Azaz Ali; and as
such he created a close affinity with Moulana Azaz Ali and studied the
important Arabic Literature namely ‘Maqamat-al-Hariri’ specially under
the guidance of the said reverend teacher.
After his return from Deobond, he was appointed as an Arabic
teacher at Hailakandi Senior Madrasa in the year 1966 and rendered his
valuable service in the same Madrasa till his last. He was died in 1993.
Moulana Hifzur was a devoted and renowned teacher of Arabic
literature. He taught specially the literatrary works of ‘Mukamat-al-Hairi’
and ‘Badiuzzamana al-Hamdani’. He was popularly known as ‘Lalar
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Huzur’. He was a successful writer and wrote several books relating to
Arabic literature. His important works are discussed as below:
I).Tanweerul Ma’ni Lee –Sharhe Badi-ul-Zzaman al –Hamdani:
This is an important work done by the author. It is a note book on
the Arabic text book for classes of Sr. 4th Yr. of Senior Madrasas. The
book contains the translations, explanation and the vocabulary of difficult
words. It was published in the year 1986. It is a precious note book for
the students of Arabic literature in the valley as well as of Assam as a
whole.
II) Tuhfat-al-Tullab: - It is also an Arabic work which contains essays,
letters, bio-graphies of important Arabic writers & persons and others.
The book was published in 1986. It is written in an easy and lucid Arabic
language. The students easily understand the meaning and contents of the
book. So the book is very much desirable to the students due to its easy
and simple language. Besides these books, the writer also wrote another
work on ‘Muqamat-al-Hariri’ which has not been completed and
remained unpublished till the date. 11
In addition to this valuable works, he also wrote a book in Bengali
namely ‘Fadilat-e-Durud Sharif’ in the year 1984. In such way he left a
great contribution in the field of Arabic and Islamic Studies, none can
deny it easily.
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4. 7: Moulana Elias Ahmed Quasimi (b. 1938………….):
He was born in 1938 at the village Nayapathan of Bhangabazar of
Karimganj District.. His fathers name was Alhaz Mojan Ali. He has
started his primary education at 76no. Kankalash Model L.P. School and
also studied primary Urdu and Arabic privately from the distinguished
Ulama of the locality. After completion of primary education he got
admitted at Bhanga Markajul Uloom Madrasa at Bangha in the year 1948
and continued his study upto 1953 and passed the examination ‘Sharhe-
jami’, which is equivalent to Sr. 3rd yr. of present Madrasa course. Then
he went to Deobon and got admitted in the famous Madrasa Darul Uloom
Deobond in the year 1954 and passed the Title Examination in 1st Class.
Mention may be made that he has secured 53 marks out of 50 marks in
Bhukari Paper - I.12
After his return from Deobond, in 1958 he started his service as a
renowned teacher in the local madrasas. From 1960-62 he served as a
teacher at Rahmat Nagar Madrasa, Noagaon and then from 1962 – 1986
he served as Muhaddith at Katariahara Title Madrasa at Goalpara district
and has superannuated from his service in 1986.
Moulana Elias is selfless Social worker. Who is very closely
associated with various social activities, he is a founder of good number
of educational institutions in his locality. He also has played a prominent
part in publishing various magazine and periodicals. Mention may be
made here that he was the chief editor of a monthly magazine ‘Al-Islah’
from 1968-1971. He was also the chief Editor of ‘Milaner Dhakh’ a
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weekly Magazine published from Karimgaj. At present he is working as a
president of ‘Barak Valley Shaikh Association’.
Works: He wrote many books in Arabic, Urdu, Assamese and Bengali
languages. His important Arabic works are discussed below:
1.) ‘Al- Hadiat-ul-Razia’ was written in pure Arabic language, it contains
three parts; Part-I of the book contains the Arabic alphabets and its
writing techniques for the beginners students. Part – II of the book deals
with Arabic essays of different contents and themes in a unique and extra
ordinary style of his own; Part – III of the book deals with biographies of
prominent poets and writers of Islamic, Umayyed and Abbasia period.
The book is very important for the students of both Senior and Qaumi
Madrasas.
II) ‘Badrul-Adafah Fee-Sharh-al-Maqamat’: This work specially deals
with the translation, explanation and various connotations and vocabulary
of basic and difficult words of the work ‘Al-Maqamat-al-Hariri’. This is
an approved text book of Arabic literature for the classes of Sr. 6th & 7th
year of Senior Madrasas of Assam.
III) ‘Kashful Ghamis’: This is also an explanatory book on odes of Ibn-
al-Faris where the writer narrated and explained the verses of qasidas
(odes) in Urdu language with necessary elaborations. This book was
published and well accepted by the student’s and teachers of madrasas of
the Valley.
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In addition to these valuable works in the field of Arabic Studies,
he has also written near about 15 nos. of small books depicting the
various aspects and themes of Islamic ideologies & philosophies. Among
his some important books are :-a) ‘Bismillah’ b) ‘Bushra’ c) ‘Hazrat
Muhammad :A Nobi Charito’ d) ‘Kamal Premik’ e) ‘Isra O Miraz’ f)
‘Makthabik’, Part – I, II, III, & IV g) ‘Jater Bodai’ h) Nugma-e-
Mar’fat and i) ‘Dini Buniadi Ta’lim in Assamese language .
In Such way his devotional contributions gave an extra vigour
and vitality in the realm of Arabic and Islamic studies in Barak Valley.
His contribution can not be ignored by any one at any circumstances.
4.8: Mohammad Yahya Tamizi (1940-2000.)
Mohammad Yahya Tamizi was a famous educationist in Arabic
and Islamic line. He was born in the Village Shibnarayanpur of Cachar
District on 30-04-1940. After completion of Maktab education, he started
his education in Islamic line at the famous Calcutta Alia Madrasa,
according to the wishes of his father Moulana Nurul Haque. Here he
completed the course of ‘Fazil-e-Hadith’ and ‘Mumtazul Muhaddisin’ in
1955 and 1957 respectively. It is noted here that Mr. Tamizi,without
attending the Secondary classes passed the Matriculation Examination
from Aligarh Muslim University (AMU) in 1958 and also passed I.A. and
BA, with Arabic honours, as a regular students of Aligarh Muslim
University( AMU) itself, in 1960 and 1963 respectively. 13
In the same year, he joined the post of lecturer in Calcutta Madrasa
College and privately appeared in MA Examination in Arabic from
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Aligarh Muslim University (AMU) and came out successfully in 1965.
After passage of few years he was appointed as lecturer in the
Department of Islamic Studies at Cotton College, Guwahati in 1969.
Where he taught Arabic Language and literature for about 30 years and
superannuated in 1998.
He carried out a research work under the supervision of Dr.
Maheswar Neog, an eminent scholar and Retired Professor of Guwahati
University and was awarded with the degree of Ph. D. for his thesis on
the ‘Sufi Movements in Eastern Indian’ in 1981. It is interesting to note
that Prof. Tamizi was the first and only research guide in Arabic of
Gauhati University during the last decade of the 20th century. A lot of
scholars had carried out research work under his supervision and two of
whom were awarded the Ph. D during his life time;. He breathed his last
at the age of 60 years just before completion of the research of many
other scholars.
His Works: - The first and only literature of Prof. Tamizi on the ‘Sufi
Movements in Eastern India’ was published in 1992. Besides this he was
associated with the compilation of Text Books for different standards of
Secondary level; such as a) ‘Durusul Arabia’ a collection of Arabic
proses and poetries.
a) Duras Al- Arabiya: A text book for class viii of all High schools of the
state was prepared by him in association with Mohammad Ataur Rahman
in 1992. This book contains 26 lessons. The first six lesson deals with
Arabic Alphabet along with the vocabularies of various nouns and verbs.
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Lesson 7 to 12 deal with single and combine Arabic sentences of different
categories. Lesson 13 to 15 are the stories of different themes, from
lesson 16 to 18 are the poems collected from different books, from lesson
19 to 22 where lessons have been included from the Holy Qur’an where
as the lesson 23 is based on five pieces of Hadith. The lesson 24 is a
conversation on a current and local theme. To conclude, it is a good book
containing verity of themes.
b) ‘Mazmuat Min –al- Nasr- wa- al- Nazm’; Having requested by the
Secretary Assam Higher secondary Education Council 16 ‘Arabic prose
and Poetry: an Anthology’ the text book for higher secondary classes,
was compiled and annotated by Dr. Tamizi in association with Dr.
Fayyazul Haqq, Md. Ataur Rahman and Bakshi Hazrat Ali Ahmed in
1998.17 In the prose section of the book, they included the Surah
‘Luqman’ and Surah ‘Saff’ from the Holy Qur’an and some pieces of
Hadiths from Mishkat al Masabih, two stories from ‘Kalila Wa-Dimma,’
three from Kitab-al-Nawadir, two writings from Al Qiratul Rashidia of
Syed Abul Hasan Ali al-Nadvi. In the poetry section, poems of Qais bin
Al-Khaetim, Umayya Ibn Abis-Salth, Hassan Ibn Thabit, Abdul Atahiya,
Safi Uddin al-Hilli and others have been included. The books have been
made very useful and helpful for the students by editing annotations on
every lesson and short biographical notes on the respective writers and
poets at the end of the book.
4.9: Moulana Abul Hussain Saberi (b. 1944……...):
The renowned educationist and the prolific and prominent writer of
the Valley was born in 1944 in the village Jamalpur of Dohli Police
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station. His father was Juaiud Ali Mazumdar and mother was Fulsima
Bibi. He lost his mother at the age of three. Child Abul Hussain started
his primary education in 44 no. Kanchanpur L.P School. After
completing primary education, he got admitted into Hailakandi Senior
Madrasa and studied here from 1955-1959 and passed HSLC from
Laxmirbond High Madrasa. He passed his BA Final Examination in 1970
with English honours from Cotton College Guwahati. Then he took
admission in Guwahati University and passed M.A. Final Examination in
1976. He also did MA in Arabic as a private candidate. He passed MM
Final Examination from Hailakandi Title Madrasa in 1967.
Abul Hussain Saberi started his service in 1966 as a teacher cum
clerk at Hailakandi Senior Madrasa. After that he served as the principal
of Hailakandi Title Madrasa (1972-73). And in 1973 he was appointed as
lecturer in the Department of English at Lala Rural College; Hailakandi.d
His Works: - Abul Hussain Saberi is a noted writer of the Valley, who
has written in different social and Islamic fields. One of his Urdu poems
has been included in the Urdu Text Book of H.S. 2nd Yr. syllabus. He also
wrote many essays, articles, in the various local, national, and
international Papers and Magazines. He wrote an English epic namely
“After so many death”. He also played a prominent role as an editor of
various Parers and Magazines like ‘Al-Helal’ & ‘Mashik Amanat’ paper.
In addition to the above, Moulana Saberi wrote many books on
various Islamic contents. He also wrote a book in English on the theme of
Islamic philosophy namely “A brief outline of Islamic Philosophy” on
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the eve of 1000th. birth anniversary of Ibn Sina (Avicenna). His second
book on Islamic theme is ‘Islam-e-Paribari Jiban: Adarshee O
Bastobee’ and ‘Eid-Mubark”. All his works show the unique creativity
and scholary of the author. He is treated as the ‘nightingale’ of the Valley
for his creative writings in various languages. His literary works will
remain as a rich treasure of the Valley. 18
4.10: Moulana Abdul Jalil (1945-2001.):-
Moulana Abdul Jalil was a devoted Muhaddith and a reputed
compiler and writer of several books related to Arabic Literature. He
rendered a valuable contribution in the field of Islamic studies also. He
was born in 1945 at the village Singaria; P.O. - Mullaganj Bazar of
District Karimganj. His father’s name was Alhaz Md. Tabarak Ali; who
was a renowned person of his locality.
Moulana started his primary education at 102no. Singari Maktab
and studied up to 1954; after that he got admitted at Idgah M.E.Madrasa.
After passing M.E Madrasa he was admitted at Asimia Senior Madrasa
and passed Intermidiate examination in 1963 in 2nd Division. Then he
passed Assam Madrasa Final (F.M) Examination in 1965 from the same
madrasa and passed in 1st Division. He also passed the Title Examination
under State Madrasa Education Board Assam in 1967 in 3rd. Division.
After completion his study, Moulana started his service career and
very primarily he was appointed as office secretary in the office of the
west Bengal Religions Education Board, Calcutta in the year 1965. After
3 years of his service he returned in Assam and joined as a teacher in
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Burunga Sr. Madrasa; Noagaon; in 1968 and then he was appointed the
Superintendent of this Madrasa in 1971. After few years; he has found the
opportunity to serve as Muhaddith in Deorail Title Madrasa,Badarpur
;and acquired shortly a wide reputation as a renowned Muhaddith of the
Valley and also served accordingly up to his death on 19/01/2001 at the
age of 58.
Moulana A. Jalil was a renowned Alim and a benevolent champion
in reforming primary Maktab education system prevailed in the Muslim
society of Barak Valley. He was also appointed as a chief Qazi-e-shariat
of Karimganj District-Emarat-e-Shariah and Nadwatut Tam’eer and he
served in this post till his last. In addition Moulana also served as a
commentator of variou Islamic and religious questions of the common
masses through a regular writings in the monthly magazine published by
North-East India Emarat-e-Shariah and Nadwatut Tam’eer, Badarpur. 19
Moulana Jalil was also a well known figure in Islamic and Arabic
literature for his extra ordinary literary talent and spirit. He was also a
well conversant scholar of Arabic Language and Literature. He wrote
many books in Arabic, Urdu and Bengali language. Among his works;
the famous books are:-
a.) ‘Al-Tibian’:- The book was published by Maktab-e-Mustafia,
Deobond in 1974. It is an important translation work of the poems
composed by Hassan bin Thabit RA. While translating the poems the
writer adopted his own technique and style of expression for which the
book has achieved immense reputation in the field of Arabic Literature.
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In this book he also explicitly elaborated all the difficult words and its
meanings.
(b) Moulana also started writing a note on Arabic grammar namely
‘Kafia’ in question answer type which was an incomplete work and not
yet been published.
In addition to his valuable works, Moulana also wrote some other
books in Primary Islamic education or basic knowledge of Islam for
Maktab level childrens and named the book as (i) Primary Dini Shiksha
Vol.I & (ii) Primary Dini Shiksha Vol.II. In these two volumes the
writer explained and defined all the basic aspects of Islamic Knowledge
which is essential to learn by every Muslim child from his very boyhood
to acquire the basic knowledge of Islam.
His two books of above mentioned; have been selected as a text
books for the Maktabs run by North East-India-Emarat-e-Shariah and
Nadwatut Tammer, Badarpur.19
To conclude, it may be said that the Moulana had left for the
Valley an undying legacy of wonderful Arabic and Islamic works.
4.11: Moulana Shawkat Ali Laskar (b.1945….)
He was born in Dudpur, a village in Hailakandi District on 25th
October 1945. His father’s name was Monir Ali Laskar. He completed his
primary education at his village primary school namely 40 no. Uttar
Barbond L.P. school after completing the primary education, he got
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admitted at Hailakandi Senior Madrasa and passed the Intermadiate
examanition in 1964 and stood in 1st class 2nd position. He also passed
F.M. (Madrasa Final) Exam. From the same Madrasa and stood 1st class
first position. After that he got admitted in Deorail Senior Madrasa and
passed the Title Final Examination in the year 1969.He also completed
his graduation from S.S. College Hailakandi. 20
After completing his study Moulana has started his service as an
Office Assistant at Hailakandi Senior Madrasa in 1970. After working
few years, he again joined as an assistant teacher of Arabic in the same
Madrasa in the year 1973. And 1999 he become the in-charge
Superintendent of this Madrasa and later on he became the
Superintendent of this Madrasa in 2008 and superannuated from this
service on Octber 2009.
Moulana Shawakat Ali lasker is a renowned Islamic scholar with
widespread name and fame and side by side he is a prolific writer of the
Valley. He wrote many books in Arabic and other languages highlighting
various important aspects & problems which prevail in the present
society. His Arabic works are (1.) ‘Ahwalul Muffakirin wa- al-
Musannifin Maa Qurratul Oy’un Fee Tadhkiratul Funun’- This work
is purely in Arabic and it has two separate parts. The first part deals with
biographies of the prominent writers and thinkers of Islamic world. And
the second part of the book deals with important essays and letters on
different topics. The book is designed for the students of senior
madrasas; especially for the classes Sr.1st Yr. to Sr.7th year classes. The
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book was first published in the year 2001. This is a precious book for the
Arabic learner, not only for the valley but also of Assam as a whole.
(II) ‘Al-Khasais-al-kubra’: It is also an important Arabic work done the
same author where he depicts the characters of the prophet Muhammad
(MABPH) in a unique and attractive style which attracts the reader’s
interest about the book to a large extent.
(III) ‘Usmat -ul- Anbia- Wa-Hurmatus Sahaba’: This book also an
Arabic work by the writer, where he depicts specially the innocent
characters of the Apostles (of Allah) and the prestige’s of the
companions of the prophet (S.A) in simple and beautiful manner. The
dictions used in this book are very simple and lucid, which can be easily
digested by any reader. The book was published and printed several
times.
In addition of the above works; Moulana also wrote 14 books in
Bengali language in different Islamic themes specially depicting current
problems and burning issues of Islam. His works contributing immensely
till today to reform and rectify the false notions and practices prevailed in
the existing religion of Islam. Mention may be made about his some
important books are: 1.) Islam and Communism’ 2.) ‘Ahkame-e- Milad’
3. ‘Emarat -e- Shariah’ (4) ‘Allar Didar’ (5)‘Ahkam-e-Zanaiz’. (6)
Ahkam-e-Eid etc. Except his 4 books; all other books have been printed
and published.
To concluded, it may be said that the writer has succeeded a
grand success through his contribution both in field of Islamic and Arabic
Literature, basing on his extra ordinary contribution in the field of Arabic
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Literature in this Valley he was awarded the ‘National Award’ to
Teacher. Never the less his published and unpublished works are valuable
assets to Arabic and Islamic studies of the Valley. It is believed that his
name will be kept alive in this region forever for his yeoman contribution
in the realm of Arabic and Islamic studies.
4.12: Professor A.M.Bhuiya :( b.1951……)
Prof. A.M. Bhuiya is a renowned and famous educationist of the
valley was born in 1951 at the village of Karikandi of Katigorah in the
district of Cachar. His father’s name was Abdur Rahman Bhuiya and
mother’s name was Gulabjan Begom. He took his primary education in
his village L.P.School. After completing his primary education he got
admitted into Deorail M.E. Madrasa and after that he passed AHLC
Examination 1965 under Assam Madrasa Board and passed his Pre-
University Examination in 1968 from Gawuhati University. After
completion of Pre-University Course he got admitted into Gawhati
University and passed the B.A. Final Examination in the year 1972. After
that he did his MA in Arabic from the same University in 1989 & passed
in first class. Prof. Bhuiya also passed Madrasa Intermediate examination
under State Madrasa Education Board; Assam; and stood in 1st Division.
He also passed the Madrasa Final (F.M.) Examination under the same
Board in 1965; and passed in 1st Division.
Prof. Bhuiya has carried out his research work under the
supervision of Dr. Usha Ranjan Bhattacharjee of Begnali Department of
Guwahati University and was awarded with the degree of Ph.D for his
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thesis on “Jalalavadi Nagri” A unique script & literature of Sylheti
Bangla.
Prof. A.M. Bhuyia has started his career as a founder teacher of
Badarpur Girls’ M.E. Madrasa, Badarpur, National M.E. School
Latimara, and Janata High School, Latimara. After performing few years.
services in these institutions he was appointed as lecturer in Arabic in
Cachar College in 1976. It is worth mentioning here, that he is the
founder teacher of Arabic studies in Barak Valley; and in 1997, when
Assam University opened the Department of Arabic in the University Dr.
Bhuiya has joined in the department immediately as a Reader and later he
became the Professor of the Department and presently he occupies the
post of Dean of S.K.C. School of English & Foreign Language Studies;
Assam University; Silchar.21
His Work: (I) the first and foremost literary publication of Prof. Bhuiya
for which has received world wide reputation is “Jalalabadi Nagri; A
unique script of Sylheti Bangla.” The book was published by National
Publishers in the year 2000. And the work is internationally reputed and
well accepted by every sect of readers. 22
(II) Another work is ‘AN INRODUCTION TO ARABIC
RHETORIC AND PROSODY’: The book is an important masterpiece
on Arabic Rhetoric and Prosody. The book contains an introduction
describing the brief history of the subject and also contains two broad
chapters in Rhetoric and Prosody. In the first Chapter, the author has
described various kinds of rhetorical terms and figure of speech with
helpful chart and examples. And the second chapter, he traced about the
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origin and development of Arabic prosody; after pointing out some
important definitions he articulated all the meters vested in Arabic
language explaining its scan, feet and scansions with appropriate
examples. The book as printed by Islamic Wonders Bureau (IWB) and
published by the author in 2006. The ISBN of the book is 81-877-63-42-
623. Besides these two important published works he has written a good
numbers of Research papers and articles in Arabic and English language.
Many of them were accepted in various seminars both national and
international level. Among his research papers some important Papers are
as:-
a.) ‘Arabic studies in North-East Problems and prospects’ – the paper
is accepted for seminar to be held in J.N.U. New Delhi.
b) ‘Aims and objectives of teaching Arabic at M.A. Level’– National
Seminar, Assam University; Silchar – 1998.
C) Syleheti Nagri in Barak Valley after Independence and its decline.
d)’Al-Suaran- us- Siasi Fi Arsril Abbasi’:- (Political poetry during
Abbasi Period); December – 1992.
e)“Curricula Development in post graduate and under graduate studies ‘
Problems and prospects” – National seminar.Assam University, March –
1998.
In addition, Prof. Bhuiya is also a selfless and rest less scholar and
social worker, who is closely associated with the foundation of good
numbers of educational institutions in the Valley. He is the founder of 4
nos. M.E. Schools, 2 nos. of High Schools, one Junior College and one
Degree College in Cachar Distrcit. It is interesting to note that all the
institutions, established by him or by his patronage or guidance are
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basically or primarily dealing with Arabic as an important subject of
studies with others subjects.
Dr. Bhuiya also has left great contribution in the field of research
work in Arabic in Assam University; Silchar. He is treated as the pioneer
of research work in Arabic in this Valley. He has a good and unique
experience in the field of research work. A good number of scholars of
both Barak and Brhamaputara Valley have done their Research works
under his guidance and supervision. I am also caring my present work
under his guidance and supervision. He is very amicable towards every
fellows and a popular scholar and educationist with widely reputed name
and fame. His contribution in the field of Arabic literature will remain
alive for decades.
4.13: Moulana Qumar Uddin (b.1952………..)
Moulovi Qumar Uddin was born on 12 Octber in 1952 at village
Bataiya, P.O.-Mullaganj bazar; of District Karimganj. His father’s name
was Alhaz A. Monnar, who was a wise and intellectual person of his
locality. Moulana Qumar has started his primary education at 467no.
Bataiya L.P.School. Then he got admitted at Idhah A.I. Senior Madrasa
of Mullaganj Bazar; Dist- Karimganj and passed Intermediate
examination in the year 1968 and then passed F.M Examination from the
same Madrasa in the year 1970 and stood in 2nd Division. He then went
to Badarpur, and got admitted at Deorail Title Madrasa and passed his
M.M Examination from this Madrasa in the year 1972 and stood in 2nd
class.24
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Moulovi Qumar has started his service as an Assistant Teacher in
Arabic at Al-Jamiatul Arabitul Islamia; Badarpur. After some years of
services he returned to his native place and appointed as Arabic teacher
for MM post at Idgah A.I .Senior Madrasa and continuing his service here
in this Madrasa till the date.
Moulovi Qumar is a selfless social worker, who is closely
associated with the foundation of good number of educational institutions
specially he is the founder of a girls’ Madrasa namely ‘Madrasatul
Banat’ which is situated at Bataiya, near NH-44.
In addition, Moulana is well known for literary talent and spirit. He
has a sound knowledge in Islamic knowledge specially in ‘Fiqh’ (science
jurisprudence). He is a well conversant scholar of Arabic language and
wrote many books on several topics in Arabic Urdu and Bengali
languages. The famous works of the author are:-
(I) ‘Sharhe-Diwan-e-Muntakhab’:- This is an important work of
Moulana Qumar. The book is written in a note form for the text book for
3rd & 4th yr. classes of senior madrasas under State Madrasa Education
Board, Assam. The note was published and printed several times.
Besides, this work he also wrote a note on the grammar of Qur’an in
Bengali language as:
(II) ‘Tajveed Shohaika’:- This is an important work for the primary
Maktab students to know the grammar and science of the utterance of the
holy Qur’an. It was first published in 1978 and the book is well accepted
by all the teachers and students of Sobahi Maktabs.
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4.14: Moulana Badrul Haque (b.1954……….):
Moulana Badrul Haque is a prominent Islamic scholar and a
renowned teacher of Asimia senior Madrasa. He rendered a valuable
contribution to Arabic studies and equally in the field Islamic studies. He
was born in 5th December, 1954 at the village Nalugra near Asimganj
Gate of Karimganj District. His father name was Late Quari Musharraf
Ali a prominent religious and pious man of the locality. 25
Moulana Badrul was very much talented boy from his boyhood.
After completion of his Maktab and primary education from his village,
he got admitted at Asimia Senior Madrasa, a reputed to Islamic learning
center of the village and passed the Intermediate Examination in 1970 in
first Division. He also appeared in Madrasa Final Examination in 1972
from the same Madrasa and passed the examination in first division under
State Madrasa Education Board; Assam. Moulana also passed MM
(Mumthajul Muhaddithin) Final Examination in 1974 and passed in 2nd
Class from the reputed Deorail Title Madrasa; Badarpur.
According to statement of Moulana Haque it is found that after
completion of his study he started his profession as a teacher and at first
joined as a teacher of Arabic at Kotamoni Hussainia Madrasa in the year
1975 and served here two years. After that he returned from this Madrasa
and joined at Cheragic Qaumia Alia Madrasa in the 1978. After
completing one year of service in this madrasa; Moulana again joined at
Tukerbazar Senior Madrasa as an Assistant Teacher in Arabic in the year
1980. After completion of one year of service he again joined at Asimia
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Senior Madrasa on 10th Octber. 1982 and has been serving in this
Madrasa till the date.
Moulana Badrul is also a selfless social worker who is closely
associated with various social activities. He is at present performing the
duty as a regional ‘Quazi’ of Asimganj Anchalik Emarate Shariah and
Nadwauat- Tam’eer. Moulana Haque also awarded the ‘Nationl Award’
on 7th sept.2000 by the Honourable President of India Smt.
Prativa.D.S.Patil for his outstanding contribution in the field of Arabic
Language and Literature.
He has also acquired a reputed name and fame for his uniqe literary
talent and spirit; side by side he is a well conversant scholar of Arabic
language and produced two books in Arabic namely (a) ‘Tibyanul
Gamis Fee Ssharhe- lbn-al- Faris’:-This is an important work of the
author. The book is a translatory work with necessary annotations and
explanations of the poems of Allama lbn-al- Farid in an easy language.
The said book is an approved Arabic text book by Assam Madrasa board,
for the class of Sr.4th. Year or the Intermediate classes of Senior
Madrasas. This translated book helps the students of Madrasas to a great
extent. It was published in 2006.
(b) ‘Jeenatul Adab Fee Sharhe Nukhbatul Adab’:-It is also another
important translatory work of the text book of sr.1st and 2nd. Year classes
written by the prominent scholar Allama Tayeebur Rahman Barbhuiya,
which is an approved text book of Senior Madrasas under Assam
Madrasa Education Board. The book was printed and published in the
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year 2007.The book became very popular among the students and
teachers within a short period.
In addition to these valuable works; it is informed that the
Moulana had started writing another important book in Bengali language
about the hidden knowledge ( Ilme Bathin) and the work is named as
‘Shifa-ul- Qulub’ which will be published soon.
To conclude it may be said that the writer has succeeded a grand
success and has been able to occupy a unique position among the
outstanding translator of the Valley through his productive, prosperous
and wealthy attachments to Arabic literature.
4.15: Moulana Abdul Jabbar Latifi: (b. 1956…….)
Moulana Abdul Jabbar Latifi is a renowned Muhadith of
Hailakandi Title Maddasa. He was born in 1956 in North Karimganj and
presently staying at the village Bilpar Dhumkar of Hailakandi District. He
is too much talented boy from his very childhood, and as such he
achieved scholarships in both L.P. & ME level examination. He passed
the Assam Madrasa Intermediate examination in 1971 securing the First
position in the examination. He also passed Madrasa Final (F.M.)
examination from Deorail Senior Madrasa securing second division and
letter marks in four subjets. He also passed MM degree examination from
the same institution securing 1st class 1st position in 1978 under the state
Madrasa Education Board, Assam.
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Moulana A. Jabbar Latifi started his service as the Librarian of
Hailakandi Title Madrasa in 1977 and then he was appointed as Muhadith
of the Madrasa in 1979 and at present he is rendering his valuable service
as a Principal of this Madrasa.
Moulana Abdul Jabbar Latifi is a prominent writer as well as
Islamic thinker. He has succeded a grand success in assimilating his
thoughts and views through his works of various themes and tastes. As a
result the writer has been able to occupy a unique position among the
outstanding authors of the valley who attached a productive, prosperous
and wealthy attachment to Arabic and Islamic Literature of the Valley.
Mention may be made his most valuable works as follows:-
(I) ‘Tahfatul Abidin’ (unpublished): It is an important Arabic work
by the writer, where he depicts the important ritual works of the Prophet
(SA).
ii) ‘Khutbat-al-Jaruria min Ahdith-al-Nabawiyah’:- This is also
an important work of the writer collects the essential traditions (Ahadith)
of our prophet (SA.) in an arranged way. The book will be published
soon.
In addition to this valuable works, it is informed that the Moulana
has written several books in Bengali language on the various topic and
themes of Islam. Some important Bengali works of the author are as
follows: (a) ‘Buniadi Sikshar Pehla Mesab’ (b) ‘Salikeener Monimala’
(c) ‘Sirajus Salikeen’ (d) ‘Jannater Monikanchan’ and others.26
To conclude; it may be said that all of his works both published
and unpublished, are undoubtedly, considered as a valuable contribution
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to the teaching and learning of Islamic and Arabic language. His
contribution can’t be forgotten easily.26
4.16: Moulana Moin Uddin Mazumdar (b.1957 ………)
He is a well known scholar in Arabic who played a vital role for
the development of Arabo-Islamic education in the valley. He was born in
the village Vatirkupa part-I of Hailakandi district on 3rd September 1957.
His father’s name was Rashid Ali Mazumdar.
He took his primary education in his village L.P. namely 89no.
Vatirkupa L.P.School. Then he got admitted at Halikandi Senior Madrasa
and passed Intermediate and Madrasa Final Examination from this
Madrasa with name and fame. Then he studied in Deorail Title Madrasa
and passed M.M. Final Examination in 1975 and stood in 2nd class.
After completing his study, Moulana Moin Uddin started his
service as an Assistant Teacher in Arabic at Vatirkupa Senior Madrasa,
Vatirkupa. After few days of his service he again joined as as Asstt.
Teacher at Bualipar Senior Madrasas in 1978 and rendering services there
till the date with a high reputation. Moulana Moin Uddin is a devoted
teacher of Arabic and a renowned writer and compiler of several books in
Arabic language and others. He is well known in the Valley for his
literary spirit and talent. He has been able to occupy a unique position
among the outstanding authors of the valley for his creative writings and
presented a productive, prosperous and wealthy attachment to Arabic
literature. His prominent Arabic works are discussed as follows:
1) ‘Fathhul Ga’eeb ala Man H’araba Al-Shaitan’: - The book was
written in pure Arabic language and was first published in 1995. It
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depicts with the diverse misleading activities of ‘Satan’ and the evil
characteristics of the ‘Iblis’ (the Devil) and also side by side forwarding
various tips of how to escape oneself from the evil and ill persuaded
activities of the Devil (Iblis). In this book the author, collected the
important verses of Holy Qur’an and Ahadith (traditions) which were
revealed about the Devil’s evil affairs and the description of Devil’s
(Satan’s) activities.
2.) ‘Qiamu Ramadan’:-. This book is also written in Arabic
language where the writer narrates about the virtues of Holy ‘Ramadan’
(Fasting) and specially the virtues of its night prayers (Trawih) in a
simple and serene language which can be easily under stood by the
readers. This book is also published and highly admired by the readers.
In addition to these valuable works in Arabic language, Moulana
also wrote many articles on several topics in Arabic such as:-
I) Fofaidul Ulama wa Lawazimuhum. ii) Mabhasu kasb- al-
Halal wa Feehi al Ulama.
Beside these Moulana has written 4 books in Bengali language
basing on the various themes & aspects of the religion. The four books
are: (I) ‘Ahkam-e-Zakat’ (II) ‘Siddiqi Khuab Nama’ (III) ‘Aloor
Dishari’ and (IV) ‘Islami Namkaran’.27
To conclude, it may be said that the writer has succeeded a grand
success in assimilating his thoughts and ideas through his works of
various themes and tastes. It is worth mentioning here that for his extra
ordinary contribution in the field of Arabic studies, he was awarded the
‘National Award to Teacher’ on 2009 and as such he has been able to
occupy a unique and outstanding position among the authors of the
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Valley through his creative writings and ornamented attachments to
Arabic literature.
4. 17: Faijur Rahman Hazari (b.1959………….)
F.R. Hazari is a devoted teacher of Arabic and a renowned
compiler as well as a writer of several books related to Arabic literature
in the valley and the state as well. He was born in 1959 at the village of
Dungripar of Cachar district. Now he has shifted at Govindapur Part -I of
the same district Hazari started his primary education at his village
primary school namely 394no Bagehar Girls’ L.P. School. Then he
studied at Sonai M.E. Madrasa and then at Sonai Senior Madrasa up to
the class of Sr. 4th year. Then he got admitted to Hailakandi Sr. Madrasa
and passed the Assam Madrasa Intermediate Exam. In 1976 in 1st
Division and stood in 1st position in order of merit. He also passed the
madrasa Final (F.M.) Examination from the same institution in 1st
Division and holds the first position in Assam. He also did his Title
Examination from Deorail Tital Madrasa and passed the examination in II
Class.
Prof. Hazari also passed his matriculation from Sonai N.G. High
School in II Division, and also passed the H.S. Final Exam from Lala
Rural College; Hailakandi. After passing H.S. Final Examination he got
admitted into Cotton College, Gauwhati, the premier institution of Higher
education in Assam, and passed the B.A. in 1984 with Arabic Honours
securing the First class 2nd position. As an erudite student Hazari got
admitted into Aligarh Muslim University for his post-graduate study and
passed the MA Examination in Arabic in 1987 with first class.
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According to the statement of Hazari, it is found that he started his
profession as a lecturer at karimganj College in 1987 and rendered
sincere services in this college upto 30/11/2000. Then he joined as an
Associate professor of Chahar College in 1/12/2000 and continuing his
services in this College till the date.
His Works: F.R. Hazari himself is a real seeker of knowledge. His quest
and thirst for knowledge is really praiseworthy. He compiled several
books in Arabic and English language. Most of them were published and
approved as text Books of Arabic in different schools and colleges of the
Valley. It is appropriate to discuss and evaluate his works:
1) ‘Muktrat al Adab’ (Selection from Arabic Literature) :- It is a
text book prepared by the author which is taught and studied in TDC
classes of Degree colleges, affiliated to Assam University, Silchar. The
book has three parts. The part – I of the book contains 10 lessons in prose
items, two of them are from Holy Qur’an and Traditions and remaining
eight lessons are from collections of stories of different themes.
Part- II and III of the book contain important poems from the
contemporary poetry namely (1) ‘Al Labanu wa al Dammu’ (Milk and
Blood) (2)’Al Tufulah’ (Childhood) (3) ‘Al Sobahul al Zadid’ (The New
Morning) and Part - II of the book deals with the important biographical
notes of the following poets:
(I)Kalil Mutran, (II) Ibrahim Abdul Qadir al-Mazini, (III) Abul Qasim
al-Shabbi, (IV) Jabra Ibrahim Jabra. The book also contains necessary
exercises from al-Qira’atul Muyassara. It is very much popular among
the students and teachers of Degree colleges.
188
II) ‘Muntakhab Min-al-Adab’: This book is also prepared by the author
especially for TDC Honours courses with bio-graphical notes of various
authors purely in Arabic language. Besides these important works, the
writer wrote the following notes on Arabic literature both for the students
of H.S. and Degree classes. The books are.
I) ‘A guide to Arabic prose and poetry’ for H.S. Classes – This
book is a translation work with model questions and answers of the main
text of ‘Mazmuat Min Al Nasrul Arabi’.
II) ‘Selection from Arabic Literature’: - It is also a note book
written in English for Arabic pass course. The book is also very much
useful to learner of Arabic in TDC Classes.
In addition to the above, the writer also wrote two other books in
Manipuri language namely (1) ‘Ahkam-e-Hajj’ & (II) ‘Islami Gyan’.
Associate Prof. Hazari is also a restless and selfless Social worker,
who is closely associated with a good numbers of social organization and
foundations. In an interview with him it is informed that he was the
founder president of All Assam Manipuri Student’s welfare Association
and also was the General Secretary of ‘Unjuman-e-Ulama-e- Manipuri’
for 7 years; and at present he is the President of the same Association.
Besides these; he is also a prominent member of Board of Undergraduate
Syllabus; Assam University; Silchar and the President of ‘Gobindapur
Anchalik Nadwa’; Banskandi. 28
To conclude; it may be said that Hazari has achieved a remarkable
position in his life through his creative and outstanding attachments to
Arabic literature and its proper flurishment in the valley.
189
4.18: Some other Scholars:
In addition to the above, some other writers and authors have
contributed to the field of Arabic studies by compiling text books for
different categories and standars from primary to college level. In this
regard, it is worth mentioning the name of the following scholars of the
valley:-
Firstly- Moulana Ahmed Mustofa: A renowned teacher of Kaliganj
Public H.S.School; Kaliganj of Karimganj district. He wrote a book in
Arabic namely “Ahsanul Adab” which is a text book of Arabic for M.E.
Madrasas. It was published and got the recognition of Assam Text Book
Publication Board; Govt. of Assam.
Secondly, Moulana Tayeeb Quasim, Shaikhul Hadith of Darul
Uloom Banskandi of Cachar District has compiled a book about Darul
Uloom Banskandi in pure Arabic language depicting the aims, objectives
and the gradual development of the Madrasa; pointing out its various
branches of studies and other Social and rehabilitated activities of the
Madrasa. In this book he showed his creative and unique writing skill.
The language of the book is very ornamented which attract the readers to
a large extent. The present Madrasa authority preserved the book at most
care as a reminiscent work and contribution of their predecessors.
Thirdly, Dr. Nazmul Islam Barbhuiya, a young and enthusiastic
fellow, who is serving at present as an Asstt. Professor in the Department
of Arabic; Assam University; Silchar; has wrote many poems in Arabic
language from his student life and now he is performing a valuable
190
services for the development of Arabic studies in his native area which is
really praiseworthy. A specimen poem of the writer attached here29
Fig.10
Fig – X. A self composed poetry of Dr.Nazmul Islam Bharbhuiya.
191
Fourthly Moulana Faijul Haque (1951-2007): He was born and brought
up at village Daulatpur near kaliganj of Karimganj district. His father
name was Moulana Abdul Musabbir and mother name was Fatima
Begom. He has strated his primary education at Dulabpur L.P. School
near Kanaibazar; Asimganj. Then he got admitted at Asimia Senior
Madrasa in 1996 and passed Assam Madrasa Intermediate and Final
Examination from this institution in 1966 and 1968 respectively. Then he
took admission in Deorail Title Madrasa and passed MM Final
Examination in 1971.
Initially Moulana rendered services in various Qaumi Madrasas of
the valley and accordingly started to serve permanently at Gulchara
Muhammadia Madrasa in 1978 and lastly he served as the in-charge
Superintendent of this Madrasa till his death on 23rd May 2007.
He was very much sincere; attentive and amicable teacher of the
Madrasa. During his teaching life he wrote a note book on ‘Tharikul
Ulumul Arabia’ in Urdu language in the name ‘Hadiatul Faijia’ for
madrasa students. His work is very much popular to the students and
teachers of madrasas in whole Assam. He died on 23rd May 2007.30
Fifthly Moulana Ashaid Ali (b.1947………..):-He was born in
1947 in a village namly Hizim under Nilambazar circle. He completed his
primary education in his local village. Then he studied at Asimia Senior
Madrasa and passed the Assam Madrasa Intermediate and Madrasa Final
Examination in 1961 and 1963 respectively, securing the first position in
both the Examination. Then he studied ‘Sihah Sittah’ at the famous
192
Deorial Title Madrasa, Badurpur and passed MM Examination in1965
securing first class 1st position under the State Madrasa Education Board,
Assam. He had served as a teacher at Cachari Goan Senior Madrasa, and
Muhadith of Katariahara Title Madrasa and also served as a lecturer at
Rangia Arabic College and lastly served as a Muhadith of Asimia Title
Madrasa. He is an excellent teacher as well as a religious scholar. His
students all over Assam, remember him with due respect. He contributed
a lot through his fruitful writings and compositions. His important works
are: 1) ‘Dawlat O Awrat’ (2) ‘Musafir Insan’ (3) ‘Sunnat O Bidaat’ (4)
Masail-e-Talaq. All his writings are too much valuable for every
Muslims to know the various Islamic rites and rituals. 31
Sixthly Moulana Abul Kalam (b.1962…….):- He was born in 1962 and
brought up at the village Nalibari, under Patherkandi Police Station. He
has completed his primary Maktab education in his village Maktab and
also passed his H.S.L.C. Examination from his village High School. After
completing his primary education, he got admitted at Deorail Madrasa
and completed the course of study from primaly level to Kamil level in
this institution. He also passed B.A. Final Examination from Karimganj
College. He has been serving at Gulchara Muhammadia Senior Madrasa
as a Superintendent from 1987 to till the date.
Moulana Kalam is an excellent teacher especially in ‘Hadith’ and
‘Tafsir’ Literature. He is also a well known and well famed teacher for
his literary talent and spirit and also for his extra ordinary panctuality. He
wrote several books and articles in Bengali language. His important
works are:-
193
(I) “Islamer Juarvata” – It is a translatory work of ‘Musaddas-e-
Hali’ a famous Urdu poetic work done by Moulana Khwaja Altaf
Hussain Hali (R).
(II) ‘Madrasa Education’ – Its internal problems and solutions: -
It is a great volumed book which has been publishing from a couple of
years (part wise) in the Monthly Magazine of ‘Neda-e-Deen.’ 32
(III) ‘Mirza Gulam Ahmed Kadiani O Tar Jamat’:- The book is a
research based book written about the Kadiani ideologies.
In addition to the above; he also wrote many articles in various
Islamic topics and problems which were accepted in various seminars and
symposiums.
4. 19: Conclusion:
The thorough discussion has made the matter clear that all the
scholars, writers, compilers and translators played a vital role in the field
of Arabic Studies in the valley. They have prepared Text books and
Grammars for different categories of institutions, and authored various
creative writings in Arabic language. It is worth mentioning here that the
translation works of different translators of the Valley are also not less
important. Through translating many difficult Arabic books, the
translators paved an easy path for the students to know and understand
and to acquire proper knowledge of Arabic.
Hence we have come to the conclusion that the works of these
writers, scholars, compilers, translators and lexicographer have enriched
the realm of Arabic literature of the valley to a remarkable extent. None
can deny their contribution.
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194
End Notes: - 1. The information is collected from his grandson, Md. Jillul Haqq, who is
studying now at Nilambazar College.on 20/04/2012.
2. Works – Moulana Haque wrote a number of books in Assamese and Bengali
languages. Besides these the ‘Tafsirul Qur’an is his outstanding contribution
in the realm of Arabic studies.
3. Bakshi Hazrat Ali Ahmed ‘Arabic studies in Brahmaputra Valley during
Twentieth Century’
4. Ibid.
5. Field Survey: I met his son Moulana Forid Uddin a renowned Muhaddith of
Deorial Title Madrasa and collected the bio-data of Moulana Jalal Udin
Chy.in a written format.
6. ‘Quran Joyti’ vol. 9 An Assamese Monthly Magazine pabulished in the year
1973.
7. ‘Jalal Joyoti’ a yearly magazine published by Jamia Islamia Jalalia, Hozai,
2004.
8. Field Survey: I visited and met Moulana Monjur Ahmed, his elder son and a
teacher of Idgha A.I. Sr. Madrasa, he gave the manuscripts and related data’s
and information on 25/04/2013.
9. Article published by Abdul Jalil Laskar in ‘Samayik Prasanga’ in 5th June
2008 about the life & works of Tayyibur Rahman Barbhuiya.
10. Field survey: I met with the scholar while he was going to an Islamic
convention at Fakira bazar on 28/03/2012 and interviewed him and collected
various data’s and information from him orally.
11. Field survey: - I met with Moulana Fajlur Rahman; his son; and at present a
teacher of Hailakandi senior Madrasa on 19/02/2013 and collected all the
informations and data’s about his father.
12. Field Survey: - I met with Moulana Elias with a formal appointment on
10/10/2012 at his residence near Bangha Railsation and collected all the
information and data’s relating him from him directly.
195
13. Jahid Ahmed, MA (Ara) the younger son of Dr. Tamizi has given detail
information in writeen format regarding the dates and events mentioned here
on 20/10/2012.
14. Dr. C.M. Ali, Principal, M.K. Colleger, Subha, Barpeta, has kindly informed
us that he had been the first Research Scholar who won the degree of Ph. D.
in 1994, under the guidance of Dr. M.Y Tamizi from the department of
Arabic G.U. University.
15. Dr. M.Y Tamizi, ‘Sufi Movements in Eastern India’ Idarah-i-Adabiyat-i-
Delhi, 1992. It is an edited and printed form of his Ph. D. thesis.
16. Vide Council’s letter No. AHSEC/ACA/TB/AR/002/23356-58 dt. 07-07-97.
17. Dr. M.Y. Tamizi, Dr. F. Haque, Md. A. Rahman and Bakshi H.A. Ahmed,
Compiled, ‘Arabic prose and poetry: an Anthology’, Assam Higher
Secondary Education Council, Bhagawati Prakashan, Guwahati, 1998.
18. Field survey: I met with the scholar several times for my research purpose
and collected all the authentic data’s and information from him through an
interview and his remaining noble works.
19. Field survey: - I met with Moulvi Salman; his elder son and collected all the
information in a documentary from his residence on 20/2/2013.
20. Field survey: - I met with Moulana Shawkat Ali, in an appointed interview
at his residence in Hailakandi on 20/2/2012 and collected all the information
about his life and works.
21. Field survey: - I met with his my reverend guide, and collected these data
from him in a written document from on 10/12/2012.
22. ‘The Daily Jalalbad ‘a News paper of Bangladesh published, in 31st May
2001.
23. Book Review: Rare Illustration on Arabic Rhetoric and Prosody: by Dr.
Nazmul Islam Barbhuiya Published in ‘Intellection’ – A Bi-annual
Interdisciplinary Research Journal; Published by Barak Education
Society.Silchar.
196
24. Field survey: - I met with Moulana Qumar on 2/2/2012 and collected all the
information from him with an oral interview.
25. Field survey: - I have met with Moulana Badrul Haque at his residence; who
is one of my reverend teachers; and collected all the information from him in
written format on 25/06/2012.
26. Field survey: - I met with Moulana A.J. Latifi in his residence with a formal
appointment, on 21/04/2013 and interview his about his life & works and he
narrated all the facts and achievements in calm and quits manner.
27. Field survey: I met with Moulana Moin at Bualipar, in his residence on
10/1/2013 and interview him and collected all the information from him
directly.
28. Field Survey: I met with F.R. Hazari at Baskandi on 02/02/2013 and
interviewed him and collected this information and data’s regarding his life &
works.
29. Dr. Nazmul Islam Barbhuiya is presently serves as an asstt. Prof. Department
of Arabic Assam University Silchar.
30. Field Survey: I met with his son, who is a teacher of Gulchara Muhamadia
Sr. Madrasa, Gulchara and collected all the data’s and information’s
regarding his father in a printed paper.
31. Dawlat O Awrat; where the biography of the author is written in the preface
by A.B. Md.Minnatullah.
32. Field survey: I met with the Moulana; with telephonic appointment, and he
gave me all the data’s in written format.
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197
CONCLUSION
In this concluding chapter, discussions are made on the observation
and discoveries of things relating to the area of the present study.
Through a chapter wise discussion, the findings of the work is started in
brief.
In course of preparing the Chapter-I ‘Evolution of Islamic studies
and Arabic Literature in India’ It is found that since the propagation of
Islam; education and more particularly Arabic education has been an
integral part of Islamic life. Therefore whenever Islam appeared,
particularly in non-Arab land, Arabic teaching got priority, because of the
Qur’an and the Sunnah; which are sourced in Arabic. Islam appeared in
India during the life time of the prophet Muhammad (SA) and the Arabic
language has been in touch with Indian languages and cultures since pre-
Islamic days. So with the appearance of Islam in this sub-continent,
Arabic education began to be processed without any disturbance. Up to
the revolt of 1857, Arabic education and particularly the madrasa
education was the only sound system of education in India that had got a
well structured shape during the Mughal rule without any difficulty.
Therefore, the British rules introduced scientific system of materialistic
and worldly education, which is the only progressive education according
to their opinion, overwhelmingly with the establishment of three
universities in Bombay (Mumbai) Calcutta (Kolkata) and Madras
(Chennai), for the material upliftment of the Indians on the one hand and
suppress the Madrasa education and make it useless on the other.
Therefore, the Ulama realized and got the smell of the ill purpose and bad
198
intention of the clever British to disintegrate Madrasa education from the
Muslim masses.
In post 1857, a new ideology grew in the mind of the Ulama and
Madrasa under public or individual affords began to established. This
flow reached the eastern most region of India. As such, Arabic teaching
got a new life.
It is also found that, under many political changes and historical
events, India attained independent and the country was divided. But
Arabic remained as an integral part of education in general and of Muslim
education in particular in this as it has been so in the whole of secular
India.
It is also observed that in colonial period, the revolt of 1857
inspired the Ulama to establish more Madrasas so that the Muslims of
India wouldn’t lose their religious identity. This was an important reason
behind the establishment of more Madrasas in the country and the
scholars produced by these Madrasas took vital part in creating pure
national feeling among the Muslims of this region, and as such they
contributed enormously in the changed political, social and literary
scenario.
In Chapter-II, Barak Valley: Islamic Institutions, it is found in my
observation, and it is very clear that Arabic language teaching and the
establishment of Maktabs & Madrasas in non native land is very closely
and primarily related with the spread of Islam and its theological studies.
199
So the advent of Islam naturally marked the beginning of Arabic
and Islamic studies in Barak Valley. It is found that Islam made its
arrivals formally in the 13th and 14th centuries in the Brahmaputra and
Barak Valley respectively.
So, it is clearly found that Islam brought first the idea of
establishing various kinds of institutions for imparting education in this
region of the country. The process of establishment an educational
institution is related with Islamic faith wherever a mosque was
established a Maktab necessarily came into existence.
It is found in the observation that in pre-colonial period learning of
Islamic and Arabic language in the present boundary of Assam and
particularly in Barak Valley had continued in two types of Institution (a)
Traditional Maktabs (b) Qaumi Madrasas.
Maktabs are the extension centre of Khanqahs or Dargahs. The
subject matter of teaching in Maktabs generally contained memorization
of Kalimas, Verses, and chapter of the holy Qur’an and necessary
contents of prayer and religious activities. This system of studies till
persists in the Muslim community to teach the basic maxims of Islam to
the children. Madrasa on the other hand which are started by the Islamic
scholars with the financial support of the concerned locality and ventured
for social, educational and spiritual upliftment of the society are know a
Quami Madrasa. It produced Ulama and Imams in the society.
200
It is also found in the observation that in Post Independent period;
both Govt. Madrasas and Quami Madrasa grew up rapidly for the
purpose of spreading education in general and Islamic education in
particular. There are about 200 Madrasa both Quami and provincialised
including the recognized ones exist in the valley. But no survey has been
made on Madrassa and their contribution in the society. Even no books
or local administrations report about Madrasas are available. This is a
kind of naked negligence on the part of the public administration. There
are also some places or villages where a single L.P. school is not
available, but a madrasa or Maktab has been imparting education for
decades. Even then, the contributions of Madrasas are totally ignored.
Even after accepting and appreciating the remarkable achievement
& contribution of Madrasas, the system of education is not completely
free from various shortcomings; some are found as follows:
a) Absence of definite aim and objectives.
b) Unscientific curricula of various Madrasas.
c) Lack of basic facilities like proper buildings, class rooms,
furniture and other TLM and equipments.
d) Out dated traditional methods and technique of teaching and
learning.
e) Poor financial condition and management.
f) Lack of innovations, experimentation and researches etc.
So to conclude it may be said that necessary steps should be taken
immediately to rejubinate and to protect these institutions from these
sliding and deteriorated position.
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In chapter III: Islamic Studies in Barak Valley: Contribution of
Ulama: It has been observed regarding the contribution of Ulama in the
field of developing Islamic studies and Arabic Literature in Barak Valley
is praiseworthy. Right from the advent of Islam, in this valley ; the Ulama
played a prominent role in establishing various Madrasas in different
corners of the valley and introduced a curriculum with a view to (a) cover
the study of Qur’anic verses tolerance related to humanity and
maintenance of social justice and religious tolerance, (b) Chapter from
the traditions of the prophet (S.A.) which justify the dignity and
empowerment of education, social justice, important of women,
promotion of equality among people etc. (c) Classical Arabic poetries that
draw attention of the learners to the fact that how morality development
among the Arab people, (d) Small stories that promote the important of
maintaining morality in life, and (e) Lives of the companions of the
prophet Mohammad (SAS) and also the Sufi saints.
It is clearly found that in the period i.e. in pre-British period or in
British period, Ulama contributed only in spreading the religious
education among the Muslim masses. No efforts have been made to
introduce modern education and other language like English, Bengali,
and Assamese etc. Further the Ulama of colonial period hated to study
English language by the Muslims. They forwarded a verdict for hating the
English and their language. This negative attitudes backwards the
Muslims to a large extent to face the modern challenges of science and
technology. But in later period with the utmost effort of the Ulama, the
modern education has been launched in various Madrasas and that
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Madrasas have a much better impact on society than that of the then non
Govt. or Qaumi Madrasas. As a result prominent scholars and saints of
national repute were come out from these Madrasas. Mention may be
made the name of Late Ahmad Ali (1916-2000), Late Moulana
Muhammad Tahir (1916-1989), Late Moulana Abdul Haqq (1921-2007),
Late Moulana Abdul Jalil Choudhury (1925-1989) were the Graduates
from Govt. Madrasas. In present times, the scholars who occupied
prominent place in the society like Moulana Tayyeebur Rahman
Barbhuiya (b.1931-----) Moulana Ataur Rahman Majarbhuiya (1946----)
Hafiz Roshid Ahmed Choudhury. (91949---) and other are the products of
the present Madrasas.
In chapter IV ‘Arabic studies in Barak valley: Contribution of
Ulama’ it is found that a good number of scholars and writers contributed
a lot to Arabic studies by their writings of different kinds and qualities.
Some of them are especially remarkable, which have been assessed and
evaluated through this work. Here we have given brief notes on the
renowned scholars and writers along with an assessment on their works.
They are Lt.Moulana Sajidul Hoqq (1907-1984), Lt.Moulana Jalal Uddin
Chy (1923-2000), Lt. Moulana A. Qayyum Khan (1925-2000), Lt.
Moulana Hifzur Rahman (1934-1993), Moulana Tayyeebur Rahman
Bharbhuiya (b. 1931….), Moulana Elias Hhmed Quasimi (b.1938….)
,Moulana A.Haque (1920…..) Lt. Moulana Abdul Jalil (1945-
2001),Moulana Badrul Haque (b.1954….), Moulana Moin Uddin (b.
1957….), Moulana Shawkat Ali (b.1945….), Moulana Qumar Uddin
(b.1952…..), Prof. Moulana F.R. Hazari, (b. 1959…..) Prof. A.M. Bhuiya
(b. 1959…). It is also found some other writers have contributed to the
203
Arabic studies by compiling and (or) editing Arabic text books for
different institutions.
However, it is worth mentionable here the shortcomings and
drawbacks (which are found during the time of investigations and field
survey) in the way of the development of Arabic studies in the Valley are
as follows:-
1) There are no sufficient literary works found in the valley, the
works which I have found are not properly preserved, it was
found in a scattered manner. I have collected some original
manuscripts of some Arabic writings which have not yet printed
& published.
2) It also found that the Ulama of Barak Valley generally engaged
themselves in the study of the theological aspect of Islam and
spiritualism. Having the sufficient potentiality of the Ulama in
the field of Arabic literate, they have not given any proper
attention in the study and development of Arabic literate. I
mean this an important cause of the poor performance in the
field of Arabic literature in the Valley.
3) It is also clear in the time of field survey that like the present
day there was no printing and publishing system & authority
exist in the Valley. So various works and manuscripts remained
unpublished and unknown to us due to this reason.
4) The financial insolvency of the Ulama also was a major
obstacle in printing and publishing their works outside of the
Valley and side by side no govt. or private patronage has been
204
found to develop the atmosphere of Arabic studies in this
Valley.
5) It is also found that there was no adequate scope for study of
Arabic literature in the valley due to the lack of adequate and
proper library facilities in Schools, Colleges, Madrasas and
Universities to study Arabic language & literature in the Valley.
In fine, it is clear that besides the existing draw backs, the
contribution of the Ulama and their works may be considered to be a
hallmark achievement to the development of Islamic and Arabic studies
in the Valley during the post Independent India.
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205
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3. Ahmed Moulana Elias : Kashful Gamiz : Moulana Eiasin
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216
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10. http;/www.spiritualfoundation.net/sugi shayks.htmt..
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APPENDIX
Appendix – A
The following persons were interviewed for amassing differ information.
1. Moulana Abu Md. Sufain; Principal Asimia Title
Madrasa, Asimganj, 3-2-2013, Chapter – III.
2. Moulana Ashaid Ali, Ex-Muhaddith, Asimia Title
Madrasa, Asimganj, 21/09/2012, Chapter-III.
3. Abul Hussain Saberi, Formerly Hod, Deptt. of English,
Lala Rural College; Hailakandi, 20/1/2013, and
5/3/201 Chapter- IV.
4. Janab F.R. Hazari, Associate professor, Dept. of Arabic,
Cachar College, Silchar, 25/03/2013. Chapter - IV.
5. Prof A.M. Bhuiya, Formerly HoD. and present Dean.
School of Languages; AssamUniversity; Silchar,
20/02/2013, Chapter-IV.
6. Dr. Moulana Fajlur Rahman ; Associete Prof. Dept. of
Arabic, N.C. College, Badarpur, 23/03/2013, Chapter-
IV.
7. Moulana Forid Uddin ,Muhaddith, Deorail Title Madrasa,
Badarpur, 09/02/2013, Chapter - IV.
8. Moulana Abul Kalam , Superintendent, Gulchara
Mohammadia Senior Madrassa. Gulchara, Karimganj
12/2/2013, Chapter -IV.
9. Moulana Badrul Haqu, Rtd. Teacher and (National
Awardee’) Asimia Senior Madrasa Asimganj,
10/4/201, Chapter - IV.
10. Moulana Usman Ali, Rtd Teacher, Asimia Senior
Madrasa, Asimganj 17/03/2013. Chapter - III.
11. Moulana Qumar uddin, Asstt. Teacher, Idgah, A.I.
Senior Madrasa; Mullaganj, 9/2/2013 and 16/3/2013,
Chapter IV.
12. Jillul Haque, Grand son of Maulana Sajidul Haque,
Asimganj – 5/1/2013. Chapter - III.
13. Md. Sulaiman, Son of Moulana Abdul Jalil, Badarpur,
08/03/2013, Chapter - IV.
14. Moulana Tayyeebur Rahman Barbhuiya : Ameer Shariat and
Ameer-e-Nadwatut Tammer, North East,India,
Chapter-III&IV.
15. A. Jabbar Laskar, Subject teacher, Fakuagram H.S.
School, Fakhua, Karimganj 02/10/2012 &
26/03/2013,Chapter – III.
16. Dr. Nazmul Islam Bharbhuiya, Asstt. Prof. Deptt. of
Arabic Assam Univrsity, Silchar 21/1/2013 &
25/3/2013, Chapter – III & IV.
17. Moulana Moin Uddin , National Awardee, asstt. Teacher;
Bualipar Senior Madrasa,Bualipar, Hailakandi,
19/1/2013, Chapter-IV.
18. Moulana Ismail Ali, Superintendent, Bualipar Seionr
Madrasa, Bualipar, Hailaknadi 19/1/2013, Chapter III
& IV.
19. Moulana Shawkat Ali, Ex-Superintendent, Hailakandi
Senior Madrasa, Hailakandi, 24/3/2013, Chapter – IV.
20. Moulana Abdul Jabber Latifee ,Principal Hailakandi Title
Madrasa, Hailakandi 17/4/2013, Chapter – IV.
21. Shaikh Abul Bari , Ex-Shaikhul Hadith Darul Uloom
Banskandi, Banskandi Cachar, 29/4/2013,
Chapter – IV.
22. Dr. Hafiz Md. Sayeed Ahmed, Asstt. Prof. Dept. of Arabic,
Karimganj College, Karimganj 2/8/2010 & 13/3/2012
& 20/3/2013, Chapter – I & II.
23. Mufti Moulana Shabbir Ahmed, Asstt. Teacher Dept. of
Ifta, Darul Uloom Banskandi Banskandi, Cachar,
20/5/2013, Chapter III.
24. Moulana Elias Ahmed Qasimi : Asstt. Teacher Modani
Nagar Senior Madrasa, Bhanga, Karimganj 21/4/2013.
Chapter – IV.
25. Moulana Fajlur Rahman, Son of Moulana Hifzur Rahman,
Lala, Hailakandi, Chapter – IV.
26. Moulana Shakir Ahmed, Son of Moulana Tayyeeb Quasim
Ex. Shaikhul Hadith Darul Uloom, Banskandi,
Cachar.31/4/2013. Chapter – IV.
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Appendix – B
Questionnaires for the Arabic Teachers, Scholars and Students of the Barak Valley:
1. Arabic Courses of study in all institutions are :- a. Limited b. Vast c. Not good d. Difficult.
2. Our student cannot speak Arabic nor can they write it well without preparation due to :
a. Course contents b. Medium of instruction c. Quality of student d. Quality of teachers.
3. ‘Medium of Instruction should be Arabic to learn Arabic properly’ This is correct at the following rates: A. 100% B. 75% C. 50%. D. Not correct.
4. In order to learn Arabic properly, Arabic Medium for the Students, of all institutions, are: a. Essential, b. Effective. c. Difficult. d. Simple Arabic.
5. To learn Arabic properly, Courses of the study should be Comprised of:
a. Modern Arabic. b. Classical Arabic. c. Conversational. d. Simple.
Date: Signature with full name
Address: Designation:
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