CHAPTER V

CONTRIBUTIONS OF MADRAS MUSLIMS

TO TAMIL LITERATURE, JOURNALISM

AND ARTS

Literature of all the languages is the mirror of life. Though Muslims

have contributed a lot to Tamil literature through the ages, it will not fall in

the purview of the present study. Since the analysis pertains only to Madras,

it will be specific and apt to have an estimate of the Madras Muslims to

Tamil literature and Journals in that language. As that analysis will widen

the scope in estimating their culture only such a restricted approach will be

made in this chapter. The contributions of the Muslims to Tamil literature

are by no means small. So it is a must to know contributions of the Muslims

of Madras to Tamil. Such a study will certainly disclose the motives of the

authors along with the purpose of the journals produced.

(i) Literature

With regard to the Islamic Tamil works, Palsandamalai, by an

anonymous author, belonging to the 12th century is treated as the earliest

work.347

In the succeeding period Vanna Parimalai Pulavar had composed a

347

Muhammed Uwise, M., op.cit., p.2.

work called Aayira Masala around 1572 A.D.348

Mikkuravumalai by Ali

Pulavar came up in 1590 A.D.349

Thiru Neri Neetham, “a treatise on the

rules of good conduct according to the sacred religion of Islam”, was by

Peer Muhammad Pulavar published in 1929.350

In the mean while even in

1686 itself the work known as Chakkon Padaippor by Varichai

Mukiyiddeen camp up. This work too refers to the Islamic way of life. The

ideas are brought out by the author with similies and comparisons. This was

the work emerged from the Madurai region.351

On the model of Pallu a

literary work called Makkappallu also came up, which refers to Meeca.

Kanakaapisheka Malai is an Islamic Epic by Kanaviroyar.352

Cheerappuranam of Umaruppulavar is the most renowned work of Islam

in Tamil language during 1702 A.D.353

There are other Tamil Islamic works

such as Thirumanakkatchi by Chekaathi Nayinar Pulavar, Chinna Cheera

by Bani Ahamad Maraikkayar Pulavar (1854 A.D), Kutubunaayakam of

Shaik AbdulKaadir (1810A.D.), Thirukkaarana-puraanam of Shaik

348

Ibid., p.17.

349 Ibid., p.21.

350 Ibid., p.26.

351 Ibid., pp.28-32.

352 Kanakaapisheka Malai, Invocation song, line:4.

353 Muhammed Uwise, M., op.cit., p.52.

Abdul Kaadir (1812 A.D.), Thirumanimaalai of the same author (1816

A.D.). Puthukushshaam of Shekunaap Pulavar, Deen Vilakkam by

Vannakkalanjiya Pulavar (1821 A.D.), Yusuf Nabi Kaviyam by Futhulud

Dhuruub, a minor Islamic epic completed in 1865 A.D. etc are few other

Islamic works in Tamil literature of the 19th century.

In this regard it is worth to mention here that no specific work on

Islam has come up in Tamil from Madras. One Nasiruddin Muhammadu

Shafthi of Chennapattinam brought out the biography of Saint Muhiyiddin in

Tamil.354

In 1905 an Arabic Tamil Dictionary was published. This

Dictionary was serialised in Magazines and later collected and brought out

in the form of a book in 504 pages. Only three Arabic letters are covered in

this dictionary. The Arabic alphabetical words are followed by their

meanings in Tamil. Hakeem Paa, Muhammad Abdullah Sahibu of Madras,

compiled it. Maulvi Hajee Gulam Rashool Sahib of Madras has examined it

in detail.355

So it is evident that the Muslims of Madras devoted much

attention in promoting Islam by bringing to light the facts about the earlier

works. So it becomes a must to know their contribution to Tamil in other

354

Ibid., p.216.

355 Ibid., pp.238-239.

forms. On that line one has to know about the various journals published by

the Muslims in Tamilnadu especially in Madras.

Islamic works published from Madras

In addition to the various Journals published by Muslim writers from

Madras as seen earlier it will also be apt to have a catalogue of Books

published by Muslim writers from Madras.

The following statement will reveal the Islamic works published by

Muslim authors during the 19th and 20

th centuries. This will help explain the

contributions of Madras Muslims to history and culture.356

The table no: 23

illustrated by Islamic published work.

Table No: 23

Published Work by Muslim authors

Author Title of the book Language Year

Abdul Qadir Poovatru pamalai Tamil 1980

Abdul Qadir

Shaykh Nayagam Mukhtasarun Nahar

(Manuscript) Arabic

1930

Kilakaror

Abdul Qadir

Shaykh Nayagam Ahammul Muhimmat

Manuscript Arabic

1937

Kilakaror

356

Tayka Shwayub Alim, op.cit., p.75.

Abdul Rahim MRM Islamic Encyclopaedia Tamil 1976

Abdul Qasim

Sulayman Studies in Hadith English 1988

Abdul Fahim Hidayatul Quran Arabic 1948

Ahmad Ibrm

Nurdin Wafatul Batul Arabic 1930

Ajmalkhan Muslims in Tamil Nadu

before and after

Portuguese

Tamil 1985

Alip pulavar Mihu Rajmalai Tamil 1981

Amir Ali, captain Vallal Seetha Katiyin

Wazhwum Kalamum Tamil 1983

Aziz M.A., Kizhakkappirikkak,

Katchigal Tamil 1971

Aziz M.A., Arabu Tamil Engal,

Anbu Tamil Tamil

1966

Colombo

Bani Ahmad Sinna Sira Tamil 1979

Busiri Imam Qasi Datudhukhrul Maad Arabic 1967

Busiri Imam Qasidatul Mudariyyah Arabic 1967

Hasan (sayyidina) Pulavar Nayagatin,

Nirupa seyyatukal Tamil 1980

Ibrahim F.M. Subhana Mawup translation Tamil 1980

Ibrahim F.M. The saints identified Tamil 1959

Idris Marakayar Marcopolo and Ibnu

Batuta in Tamil Nadu Tamil 1980

Imamul Arus Ratibatun Jalaliyyah Arabic 1950

Imamul Arus Talai Fatiha Arabic 1932

Jamal Mohamed

wali Mawahibul Khallaqil Alyyi Arabic 1970

Jawahar Levvai Ervadi Sayyid Ibrahim Tamil 1985

Kamu Sherif Biography of Seethakathi Tamil 1981

Kamu Sherif Sirapuranam (Commentary)

Tamil 1983

Kannu Ahamed

Mahdum Pulavar Nayakathin Padal

Thirattu Tamil 1895

Khaja Habibullah Irshade Habib English 1962

Kanangudi Mastan Qasidatul Arwiyyah FI

Irfanul Ashriyyah Arwi 1928

Labbai ghani Haji Tashilul Wildan Arabic 1930

Mahdi Kunjali Maraikkar Tamil 1960

Mahmud Sulaiman

Labbai Alim Mukhammas Dhukhrul

MA’AD (Anthology) Arabic 1969

Mahmud Sulaiman

Labbai Alim Nurul Aynayin Arabic 1968

Mawla Muhiyiddin

Hadrat Siratun Nabi and

Marthiyyah Arabic 1932

Muhammad Karim Sources of the History of

Mawaitis of carnatic English 1944

Muhammad Nuh Manaqibil Pallakil Wali Arabic 1976

Nainar, Husayn Arab Geographer’s

knowledge of Southern

India

English 1942

Nainar, Husayn History of the Nawabs of

Carnatic English 1942

Nainar, Husayn Tuhfatul Mujahidin English 1950

Nuh Wali (The

senior) Vedapuranam Arwi 1980

Nur Muhammad Mudumozhi Malai

(Commentary) Tamil 1971

Palayam Habib

Muhammad Alim Kayalpattinam Karana

Saritham Arwi 1928

Pallaku Lebbai

family Bukhary Ratib Kasha

Watte Alim Marthiyyah Arabic 1968

Qadi Ghiyathuddin

Wali Ratibatul Ghiyathiyyah Arabic 1979

Rashud Kunangudi Masthan Tamil 1970

Samsihabudin Wali Periya Hadeethu Manikka

Malai Arwi 1980

Samsihabudin Wali Rasul Malai, Muhiyiddin

Malai etc Arwi 1930

Samsihabudin Wali Sinna Hadeeth malai Arwi 1980

Sayyid Ahmad Nurnama Arwi 1942

Sahul Hamid Majmv Munajat Arabic 1936

Sahul Hamid Jawahirul Khamsa Arwi 1955

Sahul Hamid Hadrat Fatima Arwi 1957

Siddi Levvai Asrarul Alam Tamil 1974

Thengai sharfudin Eruadi Enthal Shahid Tamil 1979

Umarukhattab

pularar Seethakathi Thirumana

Vazthu Tamil 1986

Waqaidi Muniratun Nizam

(Translation) Arabic 1910

Yusufkokan Arabic and Persian in

Carnatic English 1974

Yusuf labbai Alim Mifthus Salah FI Ilahin

Nikah Arwi 1930

Yusuf labbai Alim Simtus sibyan Arwi 1928

Yusuf labbai Alim Yawaqitul Falah Arwi 1927

Zamir, A.M. Studies in Hadith English 1988

(ii) Journalism

The first Tamil Islamic Journal was published from Sri Lanka and

only after that Tamil Islamic journals came up from Tamilnadu, the then

Madras Presidency. Particularly only from 1888 onwards Islam Tamil works

began to come up.357

Since all the Islamic literature, history and philosophy were only in

Arabic only those people, particularly the Tamil Muslims, began to devote

much attention to Islamic literature. The Seethakkathi Trust and the Islamic

Tamil Chair in the World Tamil Research institute are doing their best in

357

Samy, A.M., op.cit., p.12.

promoting Tamil Islamic works. Further, though much works did not come

up during the 19th century, the following Islamic presses were functioning.

358

358

Ibid., p.49.

Kasim press - Madras

Kadhanyar press - Madras

Din press - Madras

Nizamulmaya press - Madras

Nizamul Muktama press - Madras

Unani Vaidhya Kalanidhi press - Madras

While these presses were giving importance in 1932 only the Tamil

monthly Journal called Hifazath-ul-Islam was published in Madras. It

contained articles on social and political aspects359

. From these articles one

can understand that they aimed at the promotion of the Muslims.360

In 1902 from Madras an Arab Tamil Journal called Ajayibul Akhbar

was published. The daily Tamil journal published from Madras was mostly a

Muslim issue and it was called Ara murasu. It was published from

Perambur Barracks of Madras.361

In 1948 from Madras a monthly journal called Aruljothi was

published. Jailani was its editor. This journal was published to make the

people to understand the principles taught by the Islamic saints. It did not

359

Hifazath-ul-Islam, December 1932.

360 Samy, A.M.,, op.cit., p.48.

361 Aramurusu, 8, June 1971.

offer any significance either to caste or religion. It contained facts relating to

Quranic ideas, fiction, jokes, riddles, medicine etc. In 1980

N.K. Muhammed as Editor published a bi monthly journal called Al

Ameen.362 It must be remembered here that Al Ameen was published from

Nagercoil from 1981 as a weekly and as a bi monthly from 1986 onwards.

Al Faizul Islam was published as a monthly journal from Chennai.

Abdul Rahman Faizi published this Islamic spiritual work in 1990. It meant

Light of Islam. Another monthly journal came out from Chennai from 1994

onwards. A Hilal Mustaffa was its Editor of the work called by the name

Allavin Alayam363

Aramurasu364 was published as a daily newspaper from 1971

onwards from Madras by Maulvi Iqbal. This was called as the Muslim Tamil

Daily Newspaper. Form 1977 onwards it was converted as a weekly journal

under the editorship of M.A. Akbar.

During 1991 and 1992 two dailies in the name of Makkal Nesan and

Tamilan were published respectively. Abdul Rahman edited both of them.

362

Samy, A.M., op.cit., p.88.

363 Ibid., p.96.

364 Ibid., p.109.

Form 13, April 1905 i.e., on the Tamil New year’s day of that year

Ajayiful Akbar, a weekly journal was brought out by D.Muhammed

Ibrahim. This was published with the aim of making the Muslims to be to be

good at Islamic knowledge and wisdom and to enable them to lead a life as

per the Islamic principles. It was an Arab Tamil issue. The title means

Wonderful News.365

Abhu Upaida Alim Dhagavi, an Editor, published this monthly journal

from Madras. It was called Ash Shri Atul Islamia (1913).

India Dutan was bimonthly journal published by M.S. Abdul Majid.

Indian Muslim Herald was an English monthly journal. But another

monthly journal called Indian Minorities was published in English and

Tamil from 1987 onwards. From 1979 Iqbal published onwards another

Tamil Islam work called Laddu. By their capital called hard work they

offered sweet. Ilampirai a Tamil Islamic monthly was edited and published

from Chennai from 1945 onwards.366

In 1969 an Islamic monthly journal called Islam from Madras came

up. Chengam Jaffar was its Editor. From 1979 onwards the monthly issue

was converted as a weekly one. It was in size like modern Dina Thanthi. It

365

Ibid., p.110.

366 Ibid., p.121.

pointed out the fact that pen is mightier that sword. In 1986 Ibrahim Muhibi,

an Editor from Chennai published his journal Irai Gnanappunga. This was

a journal containing facts about almost all the principles pertaining to Islam.

It aimed at the preaching of the philosophy and principles of Islam.

In addition to private individuals even the Waqf Board of Madras also

published a monthly journal entitled Ismi, poet. Badrudin was serving as its

editor. It brought various news about Islam to the Muslim readers of

Madras.367

While Islamiya Prachchara Nesan and Islamiya Miltiran are

published from Chennai during 1936 mainly to spread the Islamic

philosophy and codes, K.M.Ismail, an Editor from Chennai published a

monthly journal called Ilaya Nila. It, in the front page itself, gave an

explanation to the Koranic version under the title Isayoli regularly. The

editorial report also gave a vivid account about the preaching of Islam. It

also pinpointed that the path of Islam alone will set aside the distresses,

sorrows and miseries in life. It stressed the value of trade and profession and

emphasised the avoidance of enmity and rivalry among men of all castes. It

also directed the Muslims and Hindus to go together in the path of

righteousness and virtues without any differences of opinion among

367

Interview with President, Wakf Board on 30, March 2006.

themselves. This was published as a private circulation.368

This journal was

based on the philosophy of Islam but touched many sociological problems.

The Islam369 by M.A. Abdul Hudda was another monthly Tamil

journal published from Madras. It was published during the last day of every

English month as a journal having pictures. It is pointed out that this is a

journal essentially needed for the progress and development of Muslims.

This was a registered journal under the Madras Registration Act of

No.M.2279. It also informs that this journal is a must for those who have

dedicated themselves for the social work among the Muslims. It was sold at

the cost of Rs.5/- to Muslims and Rs.4/- to others. It is unique to note that it

contained no advertisements. It should remembered here that this journal has

come out so far without advertisement of any nature. This journal also

containing the news about the death of Rehma Bibi, the mother of Maulana

Md. Ahmad Sayid Saibu, the Proprietor of Saibul Islam, Chennai on 12,

August, 1928. Thus it was meant exclusively for the Muslims.

In 1909 Islam Nesan was published under the editorship of Sayyid

Ahamed Rowuther as a monthly journal and in 1910 Ishad was another

journal published which means Canvassing. Both these journals did not last

368

Ilaynila, Islam’s monthly Journal, December 1992, p.1.

369 The Islam, September 1928, p.1.

for a longer period.370

Uthama Mittiran was a weekly journal of the

Muslims published from Chennai by Mohammad Ibrahim during 1949.

Umar Gayyam (1982) was a cinema issue published by S.M. Umar from

Madras as a monthly journal. Though it was published exclusively for

cinema news it contained news details and information’s about Islam. From

1992 onwards another Islam Tamil monthly journal called Unnad was

published. Prof. Abdur Rahman of Zamalia Arabic College of Madras was

its Editor it was sold at the cost of Rs.4/-. It is treated as an Islamic literary

journal.371

From 11, December 1961 onwards Urimaikkural another

bimonthly Islamic journal came up. A.K.Rebayi, the then member of

Parliament was its Editor. Quaide Millet Md. Ismail Sahib was the founder.

It was the recognised journal of Indian Union Muslim League. It was out

and out a political journal dealing with the political activities of the Muslims

in general.372

From 1984 on wards Idga Tazuddin as its editor published

another monthly journal Unmai oli.373

370

Samy. A.M., op.cit., pp.144-145.

371 Ummad, August 1994, p.1.

372 Urimaikkural, 9 September 1953.

373 Samy, A.M.,, op.cit., pp.156.

In 1980 a bi lingual Islamic monthly called Economic Forum was

published by B.S. Abdul Rahman. A.M. Samsudeen was its Editor. Further

exclusively for the Muslim students S.I.M. News Letter was published in

1982. Ibnu Saud was its Editor. It pointed out the various duties of a

Muslims student.374

During 1970 Khadar published a political issue under the heading

Kadalosai. At the beginning it was a weekly and then it became a weekly.

This was treated as the ‘Shield of the army of Kamaraj’. This is not coming

out now.375

Crescent was a weekly in English by keeping A.A.Ravub as Editor

and it was published upto 1976 by Jalal Zakkaria.376

In 1897 a work called Kuran was published from Chennai. In 1970

Doctor Jaimuddin published a monthly journal called Guvvad and from

1976 onwards the same Editor published it as a daily. It was a monthly

journal, which assigned more stress to communal equality. By that it was

aiming integration among the people. During 1972 it was again published as

374

Students Islam Movement of India, July 1982, p.21.

375 Samy, A.M.,, op.cit., p.163.

376 Ibid., p.175.

a monthly under the name Guvvad. It was sold at the cost of 25 paise per

issue.377

Under the Editorship of K.P. Mohammad Ismail a monthly Islamic

journal called Samsul Islam came up from 1928 onwards. In 1888

Mohammed Yusuf from Chennai published a monthly journal called Samsul

Islam, which meant the ‘sun of faith’. Samasaram is a monthly journal

coming up even now. N.K.Mohammad was the Editor.378

As an Islamic Journal Ahamadiya Muslim Zamath’s monthly edition

called Samadhana Vali is still coming up. Muhammad Ali is its Editor.379

Poet Mustaq during 1985 published a monthly Tamil journal called

Samudhaya Mulakkam. It is a journal exclusively run for the Muslims and

also for their uplift.380

In 1905 itself a Unani medical Journal came up from Madras as a

bimonthly issue. Hakim P. Muhammad Abdullah Sahib was its Editor. This

was printed at Muslim Abhimani press at Madras and the name of the

journal was Sugathara Bodhini.381

377

Guvvad, 16 June 1976, p.6.

378 Samy, A.M.,, op.cit., p.181.

379 Samadhana Voli, August 1993, p.15.

380 Samy, M.M., op.cit., p.182.

381 Sugathara Bodhinii, 8 February 1905, p.18.

In 1946 a national Muslim daily newspaper in the name Sudantira

Nadu was published under the Editorship of M.R.M. Abdur Rahim.382

Sirutondan was a bi-monthly journal came out form Madras from 5,

Sheik Davood Street, Chennai-14. N. Rangoon Sulaiman was its Editor and

he was also a Councilor of the Corporation of Madras. It was sold at the cost

of 15 paise as a registered newspaper under No.8804. It gave importance to

advertisements also along with its services to the Islamic community. It

greets the Muslim leaders for their birthdays. It also deals with the current

politics. It was a popular journal among Muslims.383

Tamil cinema was a weekly cinema journal edited by Karim. Poet

K.M. Sheriff published a weekly journal called Tamil Mulakkam from

Madras.384

In 1959 the Editor Sahul Hameed published a monthly journal

known as Ten Kinnam from Chennai. In 1987 Veerai Ismail published a

monthly journal from Chennai and the name of it was Tobil Surrula.

Nurul Islam was another Muslim monthly journal. From 1939 it was

published.385

Then in 1950 it was converted into a weekly journal.

382

Samy, A.M., op.cit., p.199.

383 Sirutondan, 11, June 1972, p.121.

384 Samy, A.M., op.cit., p.218.

385 Noor-ul-Islam, October 1940, p.115.

Muhammad Yusuf was its editor. The weekly issue was published as Islamic

cultural Tamil journal.386

The monthly issue contained a lot of details. It

pointed out that there is nothing equal to God. It also published the

biographies of Islamic personalities. It talked about Tajmahal. It also gave a

review of its services. It also dealt with the worldly affairs and international

happenings. Importance was assigned by it to world political activities. Its

office functioned from 85, Venkata Maistry Street, George Town, Madras.387

Pasunkadir came from Madras during 1972. M.K.E. Maulana was its

Editor. This was a bi monthly journal served for the uplift of the Muslims.388

Bughari was a monthly Journal Edited by Maulavi Abdul Quadir

Anwari. It was published in 1949. It was sold at the cost of Four Annas.

While this gave greater importance and veneration to Islam it talked about

Arabs. It pointed out the guidelines of the ancestors of Islam. While giving

importance to Islamic prayer it stressed on the principles of Tiru Quran. It

also exposed the conditions of the Muslims of the contemporary period.389

386

Samy, A.M.,, op.cit., p.277.

387 Noor-ul-Islam, op.cit., p.116.

388 Samy, A.M.,, op.cit., p.278.

389 Bughari, February 1950, p.106.

Pattatari Murasu came from Chennai as a monthly journal and K.K.

Abdul Samad edited it. Bhadhul Islam was another Islamic monthly journal

edited by Abdul Kuthus. This journal was published between 1952 and

1967. After that it did not come. The popular Islamic publishers of Tamilnad

called Hajee Sahul Hameed & Co ran this. Though this journal was started

in 1924 due to various hardships it did not continue for a longer period.

After interruptions for twice finally it came up in 1952.390

Then again it was

stopped completely in 1967.

Pallivasal Edited by Ibrahim came out as a monthly journal during

1987 and in the same way Bhagavi by Rehmadullah Ali Bhagavi Sahib was

published in Madras in 1953.391

The journal Pallivasal had M.M.Salim as a

special Editor. It was sold at the cost of Rs.2/-. This was interrupted during

1992 for seven months due to the sickness of the Editor and it was revived

during January 1993. This journal had the tradition of bringing out the

importance of various Pallivasals or mosques in Tamilnadu. It also gives the

fact that Noor-ul-Islam was stopped after 40 years of its inception due to the

death of its Editor.392

390

Bhadhul Islam, October 1952, p.56.

391 Samy, A.M.,, op.cit., p.284.

392 Pallivasal, 21 January 1993, p.12.

Maulana Abdul Wahab Sahib authored Pirai a monthly journal. This

was a popular journal among Muslims. Piraikkodi published form Chennai

during the later half of the 20th century was a renowned Muslim League

journal. M.K.E. Maulana was its editor M.A.Lathif was its honorary Editor.

It gives a vivid account about the Muslims of the world. It has given

importance to the condition of the human beings of different countries in

future. It was a custom of this journal to issue commemorative volumes

also.393

Maulvi Abdul Quadir Anwari in the name of Fee Sabeel published a

monthly journal. It gave importance to various matters.394

Pushpara

Chudar and Baitulmal were two other Muslim monthly journals edited by

Kamal Basha Ali and K.Basheer respectively. These two journals gave

importance to the spread of Islam and growth of Islamic traditions.395

In 1991 poet Sultan of Madras edited a monthly journal called

Ponnagaram. It was to create an awakening among the Muslims who were

under the verge of development. It was also a social, art and literary journal.

It was concentrating on sanitation. Maulvi Muhammad Sulaiman published a

393

Piraikkodi, 15 September 1971, p.7.

394 Fee Sabeel, July August 1993, p.36.

395 Samy, A.M., op.cit., p.302.

monthly journal called Makka. It gave importance to Quran. The same

author published another monthly journal called Makka Sudar. It was a

journal, which stood as a work on Islamic wisdom. Muhammad Ali

Thanjoori published a Islamic family journal called Maharani. These three

journals are still in vogue from Madras.396

A.K.A. Abdul Samad Edited a daily Muslim newspaper called Mani

Sudar. It was sold at the cost of Rs.100. It was a registered newspaper under

No.TN.M.S.884. It has given importance to the political conditions of the

period.397

Manivilakku Edited by A.K. Abdul Samad was a literary Islamic

monthly journal. Min hauj by Maulvi Mohammad Sale Alim was another

monthly journal.398

Muhammad by Jha was another bi monthly entertaining

Islamic Tamil journal.

Muslim League, Edited by K.B.M.I. Sirma was another bi monthly

National Muslim journal. It was an earlier journal popular even prior to the

Second World War. It took interesting stops to promote the circulation. Even

by appealing to the mass they were undertaking their activities. Life

396

Ibid., p.307.

397 Mani Sudar, 10 July 1993, p.11.

398 Samy, A.M., op.cit., p.325.

membership and patrons were wanted for promoting the circulation. It had

its Head Office at Mount Road, Chennai.399

Madras Presidency’s Muslims League published a weekly journal

from Madras. It was published from 31, July 1938 both in Urudu and Tamil.

But it was ceased to exist after 8, September 1939 due to economic

considerations.400

Ahamed Ibrahim edited another daily from 1947 onwards. Quaide

Millet was the founder and patron. It was sold at the cost of three Annas. It

was sent to Srilanka and Trivandurm by air. It also greeted the Muslims for

Id festival. It gave importance to advertisements. It has published the

messages of the leaders also.401

M.A.Akbar edited the monthly journal Muslim Sudar. The annual

superscription was Rs.10/-. This was released from Allandur, Madras, 16. It

was treated as the sharp sword of the Muslim community. This political

journal granted stress to the rule on Islamic basis. It even started criticising

the then government of Tamilnadu.402

Muslim Nesan, Muslim National

399

Mulsim League, 1, March 1938, p.7.

400 Samy, A.M., op.cit., p.332.

401 Muslim, 13 June 1953, p.6.

402 Muslim Sudar, November 1984, p.117.

Herald, Muslim Padukavalan, Muslim Dutan were some other Islamic

journals produced from Madras. Muslim Murasu was another monthly

journal edited by V.M.Samshuddin as a honorary Editor. Abur Jalal was the

original Editor. It worked for peace, love, knowledge, efficiency and fame of

the Muslims. This journal is still in existence. Actually it was established by

Abdul Rahim of Nachchiyar kovil. In 1961 Ramyia was the lady editor of

this journal. This work gave importance to the history of Islam.403

Muslim Renaissance, Muslim Mail, Muslim League were some

other Muslim journals emerged from Madras. Mussalman, Yadarthavathi

was also included in the Islamic journals of Madras.404

In 1905 Mohammad

Ghouse and Julani Fakir Alam published a weekly journal in the name

Livavul Islam.405

Voice of Madras was a weekly journal published in Tamil

and English from Chennai in 1978. Mohammed Ibrahim Sheriff was its

editor.406

In 1930 from Madras a monthly journal was published. Mohammed

Abdul Kadir Sahib was the editor. The name of the journal was Hibajatul

403

Samy, A.M., op.cit., p.362.

404 Ibid., p.368.

405 Ibid., p.372.

406 Ibid., p.379.

Islam. In the same name an Islamic organisation functioning from Madras it

was published. This journal called itself as the classical Tamil issue. In the

first page there was the statement from Quran. By that it was revealed that it

was the duty of all the Muslims to protect Islam. It vehemently opposed

Khadyayini. It also gave an advertisement that those who were interested in

knowing the demerits and diplomacy should study the works of M.E.

Mohammed Abdul Ruadir of Tenkasi. The title itself means protection of

Islam.407

Islam Nesan was a monthly journal came from Madras during the

early days of the 20th century. At the title page itself a Tirukkural is printed

and it is branded as a Tamil journal. V.S.P.U. Sultan Syyed Ahamed

Rawuther was the editor. P. Muhammad Abdullah Sahib was its co or sub

editor. It was published from Madras as a registered journal. It was priced at

12 annas per issue. From 1910 onwards it was published.408

Thus from the above analysis of the various journals published from

Madras during the later half of the 19th century and 20

th century it is revealed

that most of the journals were mainly for the enhancement of the religion

Islam. The journals are all produced with a real set up. They did not lag

407

Hibajatul Islam, August 1935, p.151.

408 Islam Nesan, February 1911, p.110.

behind in exposing the political and religious knowledge needed to the

people. Most of the works were exclusively for the Muslims and that

community. Tamil Muslims and others edited the journals. From the

sufficiently good number of Islamic journals released from Madras one can

estimate that the Muslims were keen on preserving and maintaining their

own individualistic culture. The non-availability of any non-Muslim editor

will attest to the secluded religious motive behind it.

(iii) Madras Muslims Contribution to Architecture

From the early days of British rule in Madras, the entire population

along with its scattered minorities comprehensively comprised of Hindus

and Muslims. In the process of growth and transformation of the city the

Muslims imprinted their calibre in architecture, which are readily available

in various buildings. As the buildings of the Muslim rulers of the various

regions of the Indian subcontinent are classified as Saracenic, the Muslim

buildings of Madras are not exempted.409

The structure of buildings in

Madras such as State Bank, the Law courts, the adjacent Law College, the

Victorial Technical Institute and Egmore Rly. Station, which is known for

Mughal style of architecture, in addition to the Pathan building of the 15th

409

Thomas R.Metcalf, Modern India, Interpretative Anthology Publishers, New Delhi,

1990, p.43.

century buildings such as mosques and domes are Indo Saracenic buildings,

which dominate the Muslim style in Madras.410

In the black town of Madras

due to the existence of Muslim population and also to cater to the needs of

the Muslim residents a mosque was constructed in 1757 by Adiappa Narain,

the Dubash of the Governor Benyon.411

But even prior to that from the Map

of Madras of the year 1689 it is revealed that the Governor’s residence was

building of Mohammaden architecture with a dome and in 1711 it was

treated as an ancient building.412

Chepauk Palace Among the historic buildings available in Madras, the Chepauk palace

of the Nawab of Arcot is a striking one. When Mohammed Ali Wallajah was

the Nawab of Carnatic (1749-1795) this palace was designed and built by

Paul Benfield in 1768, as a pioneering effort of Indo Saracenic architectural

style.413

“The northern, single storey block housed the single – storeyed

Humayun Mahal and the soaring two-storeyed Deevan-i-Khana Durbar

Hall. The southern block, the Khalsa Mahal is two storeyed and smaller

410

Ibid., p.57.

411 Krishnasamy Naidu, W.S., op.cit., p.27.

412 Srinivasachari, C.S., op.cit., p.49.

413 Muthiah, S., op.cit., p.166.

doomed”414

. After a lapse of one century in 1871 Robert Chistolen added the

Southern and eastern sides, the rooms, verandahs, and arches. The entire

building was covered with a wall and music was played during evenings

from the top storey of this Naubatkhana.415

The Siddique Sarai This building constructed to provide accommodation for the Muslim

travellers, by Abdul Hakkim Sahib was completed in 1921. This double

storeyed rectangular building in two internal courtyards is beneficial for men

and women separately. A symmetrical and lengthy building, with bays of

rooms and a series of projecting balconies at the upper floor are having

pointed arches. Sloped chajja supported on ornate stone brackets are models

of architectural style.416

Dastagir Dargah Dastagir Dargah is in the Redhakrishnan Salai of Triplicane. It is the

tomb of Hazarath Shaik Maqdoom Abdul Haq Sawi popularly called

Hazarath Dastagir Sahib. He regularly travelled throughout South India for

the spread of spiritualism. Though he died in Hyderabad in 1752 Nawab

Wallajah brought his body to Madras for burial. In 1789 a Dargah was

414

Idem.

415 Ibid., p.167.

416 Kalpana, K., and Frank Schiffer, op.cit., p.55.

constructed.417

This is known for its individualistic style of architecture of

the Wallajahis.

Madarasa-i-Azam

This predominant Islamic school’s building is housed at Annasalai is

said so have been built in 1800 with two storeyed rectangular palladian

structure is a typical example of garden house planning with living quarters

in the upper floor and service areas below. Madras terrace is used as a

coverage. The ground floor is covered with designs like a podium with a

series of semicircular arches, puncturing its solid surface. rooms have front

verandahs.418

Thousand Lights Assembly Hall This is a part and parcel of the thousand lights mosque complex at

Madras Annasalai. It was constructed around 1800. This mosque was

constructed exclusively for Shiah Muslims during Muharram, the day of

Mourning. It is a self-contained rectangular building with an apsidal end.

“Constituted by a large central double height space with all galleries on all

sides, the interior is relatively plain excepting for decorative cupsed arch like

cast iron brackets and circular colums that support the gallery floor”. The

exterior is rather simple. The entrance is composed of a screen of fine

417

Personal visit to Dastagir Dargah on 20, December 2006.

418 Kalpana K., and Frank Schiffer, op.cit., p.116.

cusped pointed arches with Verandals at both florrs. Windows have plain

plasters and a mandatory cornice define the remaining faces.419

Amir Mahal It is the residence of the Prince of Arcot located in the Pycropts Road

at Triplicane. The Wallajah family moved to this residence in 1876

eventhough it was built in the year 1798. It is in 14 acres of land. It has a

long gateway more or less parallel to the gates available in north India as in

the entrances of forts and mosques. A large scalloped, pointed arch is a

remarkable one. The archces are semicircular in shape and have pendentive

domes. An open-air staircase leads to the upper floor. The Darbar hall is

located in the first floor. The entire building is plastered and painted with

yellowish red colour. This place is known for its neiced styles. The strange

circular openings, parapet wall, strong semi cirucular arches are known

architectural factors. Square short towers are available in front of the

building.420

The prince plays a significant role in the public life of the city.421

Wallajah Mosque Among the various mosques available in Madras city the Wallajah

mosque or big mosque or Triplicane mosque is a most significant one. With

419

Ibid., p.132.

420 Personal visit to Amir Mahal on 27, December 2006.

421 Interview with Prince Nawab Mohammad Abdul Ali on 26, December 2006.

the efforts of Wallajah Nowab it was constructed in the year 1795 A.D.422

This was mainly constructed for those people who migrated from Arcot and

settled in Triplicane. This is another important mosque exclusively built for

the emigrants. It has a vast open space and a fine and impressive forecourt.

Accessed by a broad flight of steps, the western end of the open court is

lined by the long rectangular prayer hall, divided by three lays into two rows

of columns, with the misrab in the central bay. Gray granite is used in walls,

columns, arches and roofs. The entire structure is plastered and lime washed.

The square, squat onion domed dargah is quite absorbing. Though this

dargah offers peace it is lack of grandeur.423

Since majority of the buildings are the outcome of the ruling dynasties

they are known for their own grandeur. But no indigenous form is found

available in them. Majority of them are belonging either to Saracenic style or

Mughal style of architecture.

422

Kalpana, K., op.cit., p.164.

423 Personal visit to the Wallajah Mosque on 27, October 2006.