Dr. T. B. Jayah

Dr. T. B. Jayah F. Faisal Faleel Son of Police Sergeant Cassim Jayah and Nona Jayah, Tuan Buranudeen Jayah was born on January 1, 1890 in Galagedara and was a legend in his time. A man of multifaceted career, he was a patriot, educationist, benefactor, principal, freedom fighter, Minister and diplomat. He received his primary education at SPG School, Kotahena and won a scholarship to St. Thomas College, Modara in the year 1904. Having passed the Cambridge Junior and the Cambridge Senior in flying colours, he entered the London University’s Matriculation class at the age of 18 years; at the age of 20, he served as assistant teacher with a monthly salary of Rs.40 at Dharmaraja College, Kandy for a brief period and thereafter taught Classics at Prince of Wales College until 1917, he joined Ananda College, Colombo where he taught Classics and History. He was appointed Principal of Zahira College, Colombo, in 1921 when it was in a poor state with a few students and teachers and lack of buildings to house classrooms. Undoubted, he took up the challenge and worked with zeal and zest for the betterment of Muslim education. An indefatigable educationist, he emphasised the need of English education for the Muslims to forge ahead in the society. He held the reins of principal-ship for over a quarter century and during this period he was instrumental in opening several branches of the school. In 1942, Zahira College, Aluthgama was opened on 7th May, and Zahira College, Gampola on 15th May; in 1944 and 1945 three other branches were opened in Matale and Puttalam and Slave Island respectively. After relinquishing his duties as principal, he took up a diplomatic post as High Commissioner of Ceylon in Pakistan.During the world war the country was facing a period of turmoil and uncertainty, when the Japanese bombed the city of Colombo on April 5, 1942. Coincidently, two weddings took place on that fateful day - one that of A.M. Marikar Bawa’s daughter and the other of my late father M.Y. Mohamed Faleel, popularly known as Faleel Master of Zahira. In the midst of this tension, Jayah attended these two weddings on that bomb revenged day at 11 a.m. and 4.30 p.m. respectively. T.B. Jayah was a colossus among men and his name lives in the pages for history, remembered by a grateful nation for his sterling, selfless service. He breathed his last at the age of 70 while on Haj Pilgrimage.Inna Lillahi Wa Inna Ilaihi Rajioon. His mortal remains were laid to rest in the sacred burial ground in Medinaa.

Dr. T. B. Jayah-Great humanist -Javid Yusuf

Dr. T. B. Jayah-Great humanist

AL HAJ DR. T. B. JAYAH ORATION 2011 delivered by A. Javid Yusuf, Ex- Principal, Zahira College, Colombo and Sri Lanka's Former Ambassador to Saudi Arabia at the Zahira College auditorium
Anyone associated with Zahira College, Colombo knows that it was during his period as Principal that Zahira took root as the premier Muslim Educational Institution in the country.

Yet Jayah's services were multifaceted and impacted on the Muslim community in more ways than one. The short time at my disposal today will not suffice to do justice to Dr. Jayah the educationist, the politician or the diplomat.

Dr. T B Jayah
But his work and vision has great relevance to the future of the Muslim community in Sri Lanka and provide us with many lessons from which we can benefit.

Dr. Jayah was a great humanist. By nature he was mild mannered, poised, serene and calm. He was never given to outbursts of temper, however grave the provocation. His soft exterior masked an iron will and steadfastness of purpose which gave him the strength to face the challenges that he faced during his life of dedicated service.

Being a human being he must have had his faults as anyone of us do. He had his share of detractors both at Zahira and in his political life but his outstanding achievements are an eloquent testimony to his impressive efforts notwithstanding those who pointed fingers at him.

Educated at St. Thomas College, Mt. Lavinia, Jayah took to teaching at a very early age and had the opportunity of working at Dharmaraja College Kandy, Prince of Wales Moratuwa and finally at Ananda College Colombo.

At the very young age of 24, he revealed his interest in the Educational progress of his community when he contributed an article to the Ceylon Muslim Review on the subject “Ceylon Muslims and English education”. He drew attention in this article to the importance of English education both because of the fact that it was the State language in Sri Lanka at the time as well as because of his belief that it was the key to the world's store house of knowledge.

In 1921 at the age of 31, Jayah was invited to become Principal of Zahira by the School's Manager N.H.M. Abdul Cader.

The fact that he consented to take over the School at a time when many had written off the institution was a measure of the man and his readiness to accept a challenge if it was for a worthy cause. When Jayah took over the School 29 years after it was founded the number of students on roll was only 59.

Many years later he described the situation at Zahira at the time he took over in the following words: “the outlook was dismal. Six teachers and fifty nine students, hardly any furniture worth the name, with a building just large enough for a primary school used at night by loafers and undesirables, with unattractive surroundings and twenty or thirty yards from the buildings, thickets and shrubs regarded by the public as the rendezvous of the denizens of the underworld relieved only by the majesty of the mosque”.

Despite the bleak outlook he refused to accede to the request of his Principal at Ananda College Mr. P. de S. Kularatne not to accept the Principalship of Zahira College.

Modern education
Undaunted by the enormity of his task, Jayah quickly set about working to put Zahira on a sound footing. He took several steps to motivate parents to send their children to Zahira. He allayed the fears of many who during that time did not want their children to study in English, by reorganizing the curriculum to teach English parallely with Islamic studies. Once Muslim parents were convinced that modern education was being imparted without compromising Islamic teachings they began to respond positively. Within a short period of three years, he managed to increase the number of students on roll from 59 to 650.

In order to build Zahira, Jayah gathered around him a dedicated and gifted team that was multi-ethnic in character. He obtained the services of Mr. Weeramantry, the father of the internationally renowned jurist Justice Christy Weeramantry as his Vice Principal. Weeramantry took over a large part of the administrative burden allowing Jayah the time to formulate plans for the progress of the school as well as to carry out his larger duties in the national arena.

He also had the benefit of the services of Mr. A. S. Abdul Cader, the first Muslim trained teacher who functioned as Headmaster of the Primary Section. Headmaster Abdul Cader as he came to be known played no small part in helping to swell the numbers of students by visiting the homes of potential parents and convincing them of the need to educate their children by enrolling them at Zahira.

There were many others such as Mr. & Mrs. N. P. Pillai, Mr. Rauf Pasha, Mr. Natesa Iyer, Mr. Roy de Mel, Mr. Nallathamby, Mr. Yesudian and Mr. Wijeratne, to name just a few who dedicatedly served Zahira under Jayah.

Jayah's tenure at Zahira was however not without its ups and downs. But he was equal to the task and not one to be discouraged by setbacks. He had the ability to convert such challenges into opportunities that resulted in further growth for the school.

The first big challenge to the growth of the school was the great economic depression of the 1930s which resulted in parents undergoing great financial stress.

Jayah rose to the occasion and reduced the fees for some students and completely removed the fees in the case of the more deserving students thus helping to avert a disaster of no small magnitude.

The second big test arose due to the fear of a Japanese invasion during the second World War when the School was commandeered to house the Army. Jayah used the opportunity to open branches of Zahira College in Alutgama, Gampola, Slave Island, Puttalam and Matale.

The life of Jayah is inextricably intertwined with the history of Zahira. His was a mission to ignite the torch of learning among the Muslims of Colombo which in turn had a ripple effect on the rest of the community in other parts of the country. Being a keen student of history, he used Islamic history as an inspirational tool to goad his students to greater heights. He himself used to take Islamic history classes where he put to excellent use the teaching skills which had earlier earned him a reputation of being a fascinating teacher of classics.

While the School began to take root in the educational landscape of the country and flourish both in the academic sphere as well as in sports, he gave life and meaning to his celebrated goal of making Zahira “the radiating centre of Islamic thought and culture” by constantly exhorting his wards to drink deep at the fountains of inspiration that constitute the rich cultural legacy that Muslims are heir too.

Today in the 21st century when there is a great thirst for education and a surfeit of educational opportunities, we may not realize the enormity of the struggle that Jayah and his band of dedicated teachers had to wage in order to awaken the Muslims from their educational slumber. His leadership skills were inspirational thus motivating his colleagues to strain every sinew towards the task at hand.

He was firm with his staff, yet gently guiding them towards the high standards that he had set for Zahira. The teachers were so loyal to Zahira that they voluntarily gave up part of their salaries during the days of the economic depression of the 1930s.

While it was undoubtedly Jayah's visionary zeal and his leadership that put Zahira on the map, one cannot forget to a significant factor that facilitated Jayah's achievements.

This was his empowerment by his employer the Maradana Mosque Committee (the owners of Zahira College) who gave him a free hand to run the school. He also had the support of great benefactors like N.D.H. Abdul Ghaffoor, P. B. Umbichy and several others who generously provided funds for the infrastructure of the School.

Educational progress
Today the educational progress of the Muslim community in Sri Lanka leaves much to be desired. When the community is struggling to keep pace educationally with the demands of modern society, we are failing in our efforts to provide adequate opportunities to our children to become useful and competent citizens.

One of the main reasons for our lagging behind in education is our failure to empower the Principals of our schools. While it was difficult to identify Principal material during the times of Jayah and Azeez, today we have a wealth of qualified and competent personnel who can take charge of the Muslim schools scattered round the country. What is holding them back in taking these schools to greater heights is their disempowerment through various forms of interference, political or otherwise.

The key to the future of educational progress in the country is the empowerment of Principals. With increased empowerment must come increased accountability. Today's Principals lack both empowerment and accountability which is one of the main reasons for the unsatisfactory state of Muslim education. The success of Jayah and later Azeez during the period of what has come to be described as the golden age of Zahira is living proof of the need to empower our Principals.

By building Zahira as a model school for the rest of the community to follow, Jayah revolutionized the approach of the Muslims to education. His setting up of branches of Zahira all over the country was a furtherance of this objective. But Jayah also indirectly contributed to the furtherance of Muslim education in later days when he identified the freshly passed out graduate from Aligarh University in India Badiuddin Mahmud to head Gampola Zahira. He carefully guided and nurtured “Badi” as he was later known through stormy early days as Principal of Gampola Zahira. Eventually, Badiuddin Mahmud as Minister of Education became one of the greatest benefactors of Muslim Education in Sri Lanka and contributed in no small measure to a surge in the Muslim community's pursuit of education in the latter half of the twentieth century.

When the time came to depart from Zahira, to shoulder bigger responsibilities at the national level, Jayah did not simply walk away. He took it upon himself to search for someone to take his place. To use his own words Jayah ‘spent some anxious times’ until he found A. M. A. Azeez who in turn proved to be a worthy successor to Jayah.

Zahira was so close to Jayah's heart that he continued to follow developments at Zahira even after he became a Minister and subsequently High Commissioner to Pakistan.

Multi tasking is something very few people can do successfully. In Jayah's case he not only multi tasked but he handled several heavy responsibilities at the same time for a lengthy period of time and very effectively at that. Three years after becoming Principal of Zahira, he became a member of the Legislative Council and continued to adorn the legislature throughout his tenure at Zahira.

Yet he was not found wanting in any of his duties. As steadfastly as he gave leadership to Zahira he vigorously espoused the cause of Muslims in the legislature while at the same time serving on a multitude of legislative committees.

As stated earlier Jayah's achievements can be credited to his own efforts and his own visionary example but he also had the benefit of an enabling environment which allowed him to realize his full potential to serve the Muslim community and the country. N.H.M. Abdul Cader who was the Manager of Zahira was also a Member of the Legislative Council at the time Jayah was to be appointed to the Legislative Council. He as Jayah's employer could very well have prevented the latter from entering the Legislature by denying him permission to do so. Yet Abdul Cader did not have any fear that Jayah would share the limelight with him by becoming a Member of the Legislature and displayed great magnanimity in not standing in Jayah's way.

The Muslim community benefitted greatly by Jayah's entry into politics. He strongly articulated Muslim concerns in the Legislature while at the same time not failing to pay attention to national issues. For example he strongly espoused the need for Muslim Government servants to be granted 2 hours leave for Jumma prayers and also pushed for reform in the Muslim Marriage Ordinance. At the same time he associated the Muslims with the other communities by vigorously supporting the demand for national independence. This is in complete contrast to some Muslim politicians of today who display a ghetto mentality and refuse to take stands on National issues on the basis that “it does not affect us”.

Muslim rights
Muslims and indeed other minorities often ask for an equitable share in the affairs of Government. Often political leaders who shout the loudest about the need for the Muslim community to be given its due place forget the truism that one must act like a shareholder to be treated like one.

These leaders articulation of Muslim rights seems more a vehicle for the advancement of their political and personal goals rather than a genuine commitment to the community. In the process they forget or are incapable of realizing that the Muslim community is part and parcel of the larger Sri Lankan nation. Hence their indifference to national issues and pre-occupation only with parochial matters. Not so Jayah. He was equally at ease talking of matters of national interest as he was raising issues of special concern to the Muslims. His principled approach to politics and his integrity-both political and personal- ensured that both he and his community would be treated with respect.

This teaches us another very important lesson. Unless and until the Muslim community produces leaders who are respected by the other communities for their political and personal integrity, the community will suffer by default. Yet another feature of Jayah's sterling qualities of leadership was that he was never one to sit on the fence when faced with an issue that had to be met head on. When Muslims the world over formed the Khilafat movement as a response to the dismantling of the Ottoman Empire by the British, he was in the forefront organizing a campaign in Sri Lanka in support of the Khilafat movement undaunted by the fact that it would invoke the wrath of the colonial rulers of the time.

When the movement for the creation of Pakistan was gathering momentum, Jayah initially had reservations about the wisdom of partitioning India. However once he was convinced he unreservedly and actively involved himself in supporting such a move by organizing meetings and participating in the campaign. This he did despite the fact that by taking such a stand he risked alienating the Indian Tamils and Indian Muslims living in his Colombo Central constituency who had supported him in large numbers at the Elections.

When Sri Lanka established relations with the newly created State of Pakistan, Jayah became the natural choice to be Sri Lanka's first High Commissioner to that country. Jayah was already well-known in Pakistan and his selection as our country's representative was well received. His efforts in Pakistan laid a solid foundation for the excellent relations enjoyed by the two countries to this date.

His popularity in Pakistan was so great that he was given the opportunity by the Sri Lankan government to serve in that country for a record seven years.

The government of Pakistan honoured him by offering him citizenship of that country. But as much as he had grown to love the newly formed country, Jayah was first and foremost a Sri Lankan and his loyalty to the country of his birth did not allow him to accept the honour.

To sum up it would not be wrong to say that Jayah was not only a visionary educationist and a great Muslim political leader, but he was equally a national hero who served his country well.

T B Jayah Oration delivered on 1.1.2012 by S.H.M. Jameel

 S.

(DR T B JAYAH Oration delivered on 1.1.2012)

I am extremely privileged to deliver this Oration on the 122nd Birth Anniversary of Alhaj Dr. T.B. Jayah on the invitation of the Conference of Sri Lankan Malays, whose President Alhaj T.A. Azoor has devoted much of his energy and time in fostering the concept of Bersatu (unity) Keikhalasan (sincerity) and Pengorbanan (sacrifice), and also in perpetuating the memory of that great National hero the late Dr. T.B. Jayah.

Dr. Jayah devoted his entire life for his community and the Nation in the struggle for obtaining Independence to Ceylon, to forge National Unity and communal harmony among all citizens, to develop the educational standard of the whole country by wholeheartedly supporting the policy making and implementation of the Reforms enunciated by the Board of Education of the State Council under the leadership of the Father of Free Education, Dr. C.W.W. Kannangara, and particularly to improve the overall standard of the Muslim community by providing political leadership, educational direction and the path for social regeneration.

Very early in life he had remarked that one should be "prepared to scorn delights and live laborious days not for the sake of filthy lucre, not even for mere vanity of name and fame, but for greater ideals of service." This, he fulfilled positively and in full measure, was evident in an expression of gratitude by Dr. A.M.A. Azeez, whom Jayah had personally chosen to succeed him as Principal of Zahira College, Colombo to continue his services of twenty seven years in taking Zahira to the zenith as the ‘radiating centre of Islamic thought and activity.’

In a speech delivered in 1914 at the Ceylon Muslim Association on the topic of ‘Education and National Progress’, seven years before he became the Principal of Zahira, Jayah said that "it was only by the revivifying influence of English education that the Muslim community would be brought to a position of intellectual elevation, social efficiency and political power….To achieve this end, who is to be the Sir Seyed Ahamed Khan of Ceylon? Who among our leaders will follow in the wake of that renowned Indian leader? He need not necessarily be a child of Western culture, for Sir Seyed Ahamed was not. But he must certainly be fearless in his actions, disinterested in his motive, inspired by a mighty purpose and ready to dare and even die in the cause he espouses. If such a one there be, he will doubtless go down to posterity as the savior of the Muslims of Ceylon."

This question was answered after 36 years in 1950 by A.M.A. Azeez in the following words: "Mr. Jayah posed this question in 1914 and today in 1950 we say without any hesitation and with one accord that the Hon. T.B. Jayah is that Sir Seyed Ahamed Khan and that leader and that Saviour of the Muslims."

Early life
Tuan Brahanudeen Jayah, the great educationist, community and national leader, Statesman, Patron, President and Chairman of 55 organisations was born on 1st January, 1890 at Galagedara, where his father, Cassim Jayah, was employed in the Police Department. Owing to the transfer of Cassim Jayah, the family shifted residence to Kurunegala, where the young Brahanudeen started his Quranic Education under the tutelage of Noordeen Alim and Omarlebbe and the secular schooling at the Anglo-Vernacular School. Once again on the transfer of the father, the family moved to Colombo and Brahanudeen was enrolled at the St. Paul’s College, Modera in Grade 1 at the age of 10. It would be curious today to see a boy of ten years in Grade 1, but was common occurrence in that era. The young student was found to be so brilliant that he was awarded a treble promotion from Grade 1 to Grade 4 and once again a double promotion to Grade 6 in the following year. In 1904, he obtained a scholarship to St. Thomas’ College, situated then at Modera.

Having passed the Matriculation and Inter Arts Examinations, he obtained a teaching job at Dharmaraja College, Kandy in January 1910, then shifted to Prince of Wales College, Moratuwa in May 1910 and thereafter to Ananda College, Colombo in 1917, where he remained till he assumed duties as Principal of Zahira College, Colombo on 1st September 1921.

Though he embarked on a teaching career at an early age due to the financial constraints he encountered in proceeding with higher education, yet while being a teacher, he continued his academic pursuit and became a graduate. He subsequently enrolled himself at the Law College with the intention of becoming a lawyer; but his conviction that he could serve the community in a better way by continuing as an educator persuaded him to remain in the teaching profession.

In a lecture delivered to the Ceylon Muslim Association in February 1919, he posed the question "What have we done? The other communities have produced eminent men in different walks of life. They have produced eminent lawyers and doctors, eminent councilors, men of eminence in other ways. What have the Muslims? Have we any eminent men in the service of the Government or in learned professions? Have we even a few schools and colleges of our own? Have we sent largely our children even to non-Muslim schools? The answer is an emphatic ‘NO’…..My humble suggestion to the Mohammedan leaders is that, if they cannot start both colleges and elementary schools for the Mohammedans, let them at least give us one Mohamedan College, because that Mohamedan College might form a centre which might send out a noble band of heroes who might rejuvenate the nation. The supreme need of the hour is education, not merely elementary education, not mere half-hearted education, but an education that will turn out heroes and heroines, leaders and reformers, thinkers and philosophers, an education that will make us a progressive, enlightened and powerful minority." These are prophetic words indeed.

Zahira blossoms
In his twenty seven years of stewardship at Zahira until 22nd August, 1948, he successfully produced the leaders and reformers, thinkers and philosophers, and Legislators and national figures, who brought forth an enlightened Muslim community, which in course of time was able to contribute to the political, social, economic and cultural development at the national level.

Zahira evolved as a symbol of unity and social integration .Perhaps his early experience at Dharmaraja, Prince of Wales and Ananda gave him a broader outlook in his vision. In fact, three of his students at Ananda, who in later life emerged as pioneer Leftist leaders, namely Dr. N.M. Perera, Philip Gunewardena and Robert Gunewardena always referred to Jayah with utmost respect as their mentor and guide during their student days.

In the same manner, Zahira had teachers, students and employees from all the communities. His Vice-Principals were George Weeramantry, who came from Ananda and Mr. Wijeratne; when he opened the Commerce Stream, the person he chose to head the Section was J.A. Charles; some of the prominent teachers were Rauff Pasha from India, Moulavi Haniff Nadvi, Pandit Nallathamby who translated the Ceylon National Anthem into Tamil, Navaliyoor S. Nadarajan, a famous poet, N.P. Pillai, Mrs. Pillai, Ms. E. Dissanayake and a host of others.

The tradition of this cosmopolitanism continued and during the Principalship of Azeez, almost half of the more than one hundred students who entered the University - indeed one hundred was a very large number at that time - were non Muslims. We still find even today the strong foundations laid by Jayah for communal amity persisting at Zahira.

This enormous achievement took quarter of a century of labour and dedication by a man of utter sincerity, whose heart and mouth spoke the same language and with the unstinted support of the Maradana Mosque Committee, who were the Managers of the College and an array of well-wishers.

The situation at Zahira at the beginning of his Principalship was described by him in the following words: "The outlook was dismal - six teachers, fifty nine boys, hardly any furniture worth the name, with a building just enough for a primary school, used at night by loafers and other undesirables, with unattractive surroundings and about twenty or thirty yards from the buildings, thickets and shrubs regarded by the public as the rendezvous of the denizens of the underworld, relieved only by the majesty of the Maradana mosque."

Undaunted, he accepted the challenge and undertook many development projects. Classes were started up to matriculation, number of teachers increased from six to thirty, sports and athletics expanded, Literary associations formed which started the publication of the magazine ‘The Crescent’, opened a Hostel, Dental Clinic, Free Night School and a Canteen that provided a wholesome rice and curry lunch for ten cents. The Night School was perhaps the first of its kind in Ceylon.

He started the ‘College Extension Fund’ through which a large number of class rooms, Science Laboratory, and the Main Building of this Ghaffoor Hall where we are assembled today were constructed, the main benefactors being the Maradana Mosque Committee, N.D.H. Abdul Ghaffoor and Puthen Bootil Umbichy.

The indicator of the vast strides of development was the increase in the number of students from 59 in 1921 to 450 in 1922, to 645 in 1925, which within a few years exceeded 1,000.

Every important dignitary visiting Ceylon was invited to address the students, teachers, parents and public at Zahira College. Sarojini Naidu, Moulana Saukat Ali, Jawaharlal Nehru, Mahathma Ghandi and Rajaji - all the top-level leaders of the Indian Freedom Movement made it an integral item in the programme to visit this citadel of education. The speech made by Jayah on the occasion of the visit of Mahatma Ghandhi on the efforts of Gandhi on Hindu-Muslim Unity in India was one of the finest speeches that demonstrated the attitude of Jayah on communal harmony, national unity and integration.

Political leadership
The concepts which were inherent in Jayah’s philosophy brought him naturally into the arena of politics, by his entry to the Legislative Council in 1924.

The system of Legislature was introduced by the British colonial rulers in Ceylon in 1833, through the Colebrooke Constitution. The Legislative Council consisted, besides the officials of the Government, a very limited number of members representing the English, Burgher, Low Country Sinhala and Tamil communities. It was not considered necessary to grant Kandyan Sinhalese and the Muslims (then termed Mohemadans) representation.

Consequent to long agitations the Kandyan Sinhalese and the Mohamedan communities were given one representation each and the first Mohamedan nominated to the Legislative Council in 1889 was Mohamed Cassim Abdul Rahman, who was succeeded by A.L.M. Sheriff in 1899; Wapitchi Marikar Abdul Rahman in1900 and N.H.M. Abdul Cader in 1917.

A very limited number of Ceylonese were granted voting rights at the beginning of the 20th Century to elect representatives on the basis of Island-wide ‘communal electorates’ to the Legislative Council . Such election to a Mohemadan electorate was held for the first time in 1924, in which three members were elected to represent the Muslims obtaining the following number of votes:

H.M. Macan Markar 10,311 votes

N.H.M. Abdul Cader 6,705 votes

T.B. Jayah 5,221 votes

The other candidate, M.L.M. Riyal obtained 3,629 votes. This heralded the entry of Jayah into the Legislature, where he continued to serve from 1924-1930; 1936-1947; 1947-1950 and a brief period in 1960. Instead of being a ceremonial member of the Legislature, he made ample use of every opportunity to serve the community and the nation, thus emerging as a community as well as a national leader at the time of British Imperialism in this country. He became an active participant in the struggle for Independence from 450 years of European domination.

M.T. Akbar in the Legislature

One other great personality from the Malay community, who sat along with Jayah in all the committees appointed by the Legislative Council for the recommendation of framing of Laws pertaining to the Muslims and whom we cannot fail to mention at this juncture was Justice Akbar. After a brilliant school career at Royal College, Colombo, where he carried away every possible prize, he proceeded to Cambridge University in the United Kingdom on the Government Scholarship having obtained the highest points in the selection for the scholarship to qualify as an engineer. He not only qualified as an Engineer, but also as a Barrister-at-Law.

On his return to Ceylon, he joined the Government Legal Department and very soon was appointed as the Solicitor General and subsequently as a judge of the Supreme Court .He could have risen to be the first Ceylonese Chief Justice, but suddenly and prematurely retired from the service. No one, including the Governor, could persuade him to reconsider his decision. He spent the remainder of his days in religious activities, living in Wekanda and distributing his monthly pensions to his relations, friends and the needy. It was said that "Akbar’s Pension day was the salary day of the others.’

By virtue of his position as Solicitor General, he became automatically a member of the Legislative and Executive Councils. Though a Government nominee to look after the interests of the rulers, he utilized the opportunity to the maximum benefit to the Muslim community by being chairman or member of many committees, in which Jayah also actively contributed to the formulation, enactment and implementation of many legislations, such as the Muslim Property Laws, Wakf Act and Muslim Marriage and Divorce Act. He was also Chairman of the Committee that recommended the replacement of the term ‘Mohamedan’ with the term ‘Muslim.’

Akbar was the Chairman of the Committee that finally decided the site for the establishment of the Ceylon University. The battle of the sites whether to establish the university at Peradeniya or Colombo was long-drawn, where a very powerful group preferred Colombo. However, the Committee finally decided on Peradeniya, one of the most scenic sites for a university in any part of the world.

But a point of regret is that the university authorities thought it fit to perpetuate the memories of many leaders of the university movement by naming the Halls of Residence with their names, but quarter of a century elapsed before the same authorities thought it fit to name a Hall with Akbar’s name, and that too only half of a hall was named, the other half being named as Nell Hall.

Movement for Freedom
The national consciousness for self-rule began to emerge by the beginning of the 20th Century. The Ceylon Reform League founded in 1917 under the Chairmanship of Ponnambalam Arunachalam came to an abrupt end being succeeded by the formation of the Ceylon National Congress, which continued to be the prime organization in demanding Independence to Ceylon.

The Muslims participated in the demand for freedom from British rule without any hesitation and in full strength through their organizations. The Moor Union was founded in1900 which blossomed into the All Ceylon Moors Association in 1922, of which in later years A.R.A. Razick (Sir Razick Fareed) became the leader and made significant contribution to education and national independence.

1903 saw the birth of the Ceylon Muslim Association, which soon became the Young Muslim League under the chairmanship of Barrister Saheed A. Marikkar. In 1924 it assumed the name of All Ceylon Muslim League under the chairmanship of N.H.M. Abdul Cader, on whose death, Jayah was chosen as the President and remained so till 1950.

In articulating the Muslim point of view, Jayah balanced the national and community aspirations in such a manner that the Muslims became an integral part of the freedom movement, while preserving their community identity intact. This was evident as early as 1930s when in his capacity as the leader of the Muslim Political Conference, he led a delegation to England and presented a Memorandum on "Muslims and Proposed Constitutional changes in Ceylon" to the British rulers. He steadfastly continued this policy of ‘country and community’ all throughout his political career. As stated by Dr. M.C.M. Kaleel, "He was sincere and dedicated in the cause of his country and community above all personal considerations. He valued freedom so dearly that he declared that no concept in political life was more precious than freedom."

At the same time, Jayah had the courage to forewarn the members of the State Council, how a section of the membership was attempting to convert the struggle for reforms to a narrower and parochial approach. Speaking on the Governor Caldecott Reforms in 1937, in which Debate Jayah spoke for three hours; G.G. Ponnambalam for nine hours and forty five minutes; A.E. Goonesinha for four hours and thirty minutes and Nadesan for nine hours, Jayah said that " some of the politicians here particularly those who are puffed with power cannot understand the realities of the situation. They think that self-government for this country means self-government for themselves .The benefit of self-Government they think should accrue only to one community. When others say that the benefits of self-government should be diffused among all the people, they want to call such people all sorts of names. They cannot distinguish between what is proper and what is improper, between what is legitimate and what is not legitimate, between what is good for the country and what is detrimental to the country".

When finally the arrangement for granting Independence to Ceylon was being arranged and the State Council debating in November 1944 the Soulbury Report and the White Paper of the Government of the United Kingdom, Jayah said that "I speak with the full support of members of the Muslim community of Ceylon. I saw to it that the Muslim community was consulted with representatives in different parts of the country on the important issue before the House; and I am in a position to say that the Muslim members of this Council have the fullest backing of the Muslim community of this Island. When the Muslim members of this Council decided to take a definite stand at the time the ‘Sri Lanka Bill’ was introduced, they did so for one and for one reason only. The reason was that where the political freedom of this country was involved, they were prepared to go to any length, even to the point of sacrificing advantages and benefits as a result of such action."

Mr. S.W.R.D. Bandaranaike, then Leader of the House, speaking during the Debate, appreciated the definitive views expressed by Jayah. He said that "the hon. Nominated Member Mr. Jayah had made a speech today that will have a great effect in bringing about unity among the people of the country in bringing some sense of reality to this struggle, however it may shape, that we are going to undertake to obtain a satisfactory measure of freedom. What have the Nominated Member Mr. Jayah and his colleagues Hon. Nominated Member Mr. Razick and the Member for Colombo Central Dr. Kaleel done? There is provided in the Bill a scheme of representation under which the Muslim community more than any other community in this country might suffer in this form which it appears, but yet he himself was so sincerely determined to work for the main idea of freedom that he was prepared to vote for the principle embodied in the Bill."

Such was the greatness of Jayah who was primarily an educationist, who advocated that the most important way for the community to advance economically, politically and socially was to upgrade the standard of education, specially English education among the Muslims. He not only made Zahira to blossom into one of the leading schools in Ceylon, but extended its wings to other parts of the country by opening Zahiras in Gampola, Matale, Puttalam, Alutgama and Wekanda. His hand-picked successor Azeez took Zahira to its zenith, and another disciple Badiudin Mahmud whom he appointed as the Principal of Gampola Zahira, rendered yeoman service as a longest serving Minister of Education.

Prime Minister D.S. Senanayake once referred to the prominent part played by Denominational schools specifically mentioning the role of Stone of St. Thomas’, Hartley of Royal, Highfield of Wesley and Jayah of Zahira. He further stated that "Ceylon’s securing of Dominion Status without civil strife or political turmoil was not a little due to the priceless lessons which young and old learnt at the feet of those successful school-masters and bridge builders."

As a politician, he entered the Legislative Council of the Colonial Ceylon, continued to serve in the State Council and became the Minister of Labour and Social Services in the first Parliament of Independent Ceylon. During the many decades as a Legislator, he always espoused the cause of his community, but balancing it with the national interest. He was a Statesman, who was fittingly declared a National Hero.

Jayah was the first Ambassador of Ceylon to Pakistan, where he became so popular and prominent that the University of Punjab conferred on him the title of Doctor of Philosophy (Honoris Causa) on 22nd December, 1951. He politely declined the Pakistan citizenship offered by its Government. His recall by Allah itself was so significant that he breathed his last in the holy city of Medina on 31st May, 1960 after accomplishing the mission of setting up the ‘Ceylon House’ in the holiest city of Mecca.

Remembering Jayah
It is the bounden duty of the Muslim community to perpetuate the memory of such a great personality. We appreciate efforts taken by the members of the Conference of Sri Lankan Malays under the Presidentship of my good friend Alhaj Azoor. I should also mention with gratitude two persons, Dr. M.S. Jaldeen and Enver C. Ahlip, for having extensively recorded the biography of Jayah in their books. I may mention with humbleness that I too have published a book in Tamil language in 1994 titled ‘Educational Contributions of Jayah.’ In fact as a student I received two prizes from the hands of Dr. Jayah at the Zahira College Annual Prize Giving in 1958, which occasion he graced as the Chief Guest.

The All Ceylon Muslim League on the demise of Jayah decided to inaugurate a Fund to perpetuate the memory of late Dr. Jayah. In fact, funds were collected, a piece of land was bought close to Ananda College and plans were drawn to build a Memorial Hall. This land we are told, has gone into litigation and the plan is still dormant for half a century.

The Government of Sri Lanka has honoured him with an issue of a postage stamp on declaring him a National Hero and naming a school and a street in Colombo in his name. My earnest hope is that the Memorial Building will one day become a reality.

DR. T.B. JAYAH – A TRIBUTE

DR. T.B. JAYAH – A TRIBUTE


The tribute by the Principal, A.M.A. Azeez, at a Special Assembly summoned on 1st June, 1960 at Zahira College on hearing of the demise of Dr. T.B. Jayah.

The late Al-Hajj Dr. Tuan Brahanudeen Jayah, D.Litt. (Punjab), B.A. (Lond.), Zahira’s Principal 1921–1948, the Honourable the Minister of Labour and Social Services 1947-1950, His Excellency the High Commissioner for Ceylon in Pakistan 1950-1957, Honourable Member of the Legislative Council 1924-1931, Member of the State Council 1936-1947 to place him properly in the history of Ceylon, of which the story of the Muslim Community is an integral part, is not possible in our present circumstances, when we are so stricken with grief, not having quite recovered from the sudden shock of the poignantly sorrowful news of his sad demise some hours back in the City that gave asylum to our Holy Prophet (on whom be peace) from his infuriated kinsmen and earned thereby the name of THE CITY – the city of the Prophet.

In this mournful mood, we can only say in the words of the Holy Quran, “To Allah we belong and to Him we return”, and derive comfort from the thought that those who die in the Way of Allah are not dead but living.

To use his own words on a different occasion, Dr. T.B. Jayah belonged to that class among the English educated Muslims who “were prepared to scorn delights and live laborious ways, not for the sake of filthy lucre, nor even for mere vanity of name and fame, but for the greater ideal of service”. Thus to us of Zahira, Dr. T.B. Jayah is always an unfailing source of inspiration to pattern our lives for the public good. What was said of Sir Seyed Ahmed Khan by Poet Hali in his elergy may be truly said of Dr. T.B. Jayah,

“To be treated cruelly by your brethren, but to live for their good;

To be pierced by the arrow and to remain fond of the arrow;

To live anxious to serve your nation,

And to die with that anxiety in your heart”.

And we on our part could aspire to be a Jayah if we can live up to his ideal of life.

To write of his role in the history of Ceylon may be difficult for his contemporaries and colleagues. It will be the task of a future historian, to attempt a comprehensive and critical appraisement of every important event during his life and times. We can yet state with confidence and without fear of contradiction that his name will in history. The name of JAYAH will live in the traditions of the New Zahira of which he was the Architect; his name will be cherished in the memory of the Muslim Community for whose regeneration he strove so hard; his name will live in the annals of our Land to whose new won freedom he gave so much.

Dr. Jayah found Zahira a mere elementary school in1921 and made it the “Radiating Centre of Muslim Thought and Activity”, and Zahira will therefore ever remain an imperishable monument to him which neither “wearing rains nor tearing winds shall e’er demolish”. He skillfully diagnosed the ills of the Muslim Community and prescribed a complete treatment for the dire disease that then afflicted the Muslim Community with the unmistakable symptoms of educational backwardness, political apathy, economic stagnation and cultural isolation. He envisioned the political freedom of the country at a time when his co-religionists were thinking of Ceylon in no terms other than of Britain’s Premier Crown Colony. He thus pioneeringly prepared the Community to play a worthy part in the attainment of that freedom. By precept and practice, he encouraged the Muslims to place Society above Self, Country above Community and Fitness above Friendship or Family.

On the occasion of the adoption of the Soulbury Scheme of Reforms, Dr. T.B. Jayah stated in unequivocal terms, on the floor of the State Council, how the Muslims of Ceylon shared the surging national aspirations of the country.

These are his words:- “Where the Muslims are concerned it has been the practice, in fact, it has been considered the duty of Muslims, wherever they may find themselves that they should be first and foremost in any movement that is intended to secure for the people of the country a full measure of freedom. If the fight is for full freedom the Muslim Community as far as it is concerned will be prepared to work without any safeguards because they know the spell of freedom can obliterate any differences”.

So great is his achievement, so vast his contribution and so rich his bequest that we shall ever mourn him deeply, revere him feelingly, and imitate him intelligently.

Dr. T.B. Jayah - the visionary

Dr. T.B. Jayah - the visionary
by Dr. M.S. Jaldeen
Dr. T.B. Jayah was undoubtedly a pioneer, a visionary and a leader. This article is an attempt to portray the extent to which, what he envisioned, nearly a century ago, had become a reality.

At the turn of the twentieth century, in November, 1921 to be exact, speaking about the backwardness of the Muslim community as regards education said:-

"...Think of the large number of Muslim children who are being more or less denied the priceless blessings of education.... if they are to ask themselves the question, they themselves were to blame for that state of things. They had allowed matters to go on with the result that they found themselves in a really awkward position as compared with the other communities for the island who had made vast strides of progress."

He, therefore, emphasized that:

"The supreme need of the hour is education, not merely elementary education, not mere half-hearted education, but an education that will turn out heroes and heroines, leaders and reformers, thinkers and philosophers, an education that will make us a progressive enlightened and powerful minority."

In 1924 at a Mass meeting he bemoaned the:

"....humiliating condition of the community and who realized that unless definite steps were taken to bring home to the Muslims the supreme need of education the time would come when ignorance would sap the foundation of Muslim society and cause its economic decay. Fired with this new born enthusiasm and inspired as they had been by the splendid traditions of Islam they set out in right earnest to raise the people from their lethargy."

Dr. Jayah pointed out that the Muslim community was:

".....A backward community, for on looking at their public life in the country, the public service, the learned professions - where are the distinguished Muslims to be found?........ Their backward position today was due to the utter disregard of the educational advantages which other communities availed themselves of, which ought to put them to shame. It was an admitted fact that their community was a whole did not take sufficient interest in education. It was a shameful confession to make. Yet they must make it, especially knowing as they did, that they were the inheritors of a glorious past."

Perhaps because of these exhortations, there were positive results even during his lifetime. In 1946, Dr. Ivor Jennings, the Chancellor of the University of Ceylon, writing to the "The Crescent" - Golden Jubilee indicated that:-

"When the University was formed in 1942, there were 904 students, of whom 25 were Muslims and today there are 1902 students, of whom 37 are Muslims. The University figures include, of course, the Faculty of Medicine, but in the other Faculties, which replaced the University College, there are 894 students, of whom 27 are Muslims.

Thus from 1928 to 1946 the number of students in Arts and Science has increased by 184% and the number of Muslim students in those Faculties by 800%. Proportionately the number is still small; but in education it is easier to multiply a large number than to multiply a small one. Because each generation has to educate its successors. The figures therefore bear witness to the effort devoted to Muslim education over the past 25 years."

Now in the 21st century let us take a head count of what the Muslim community has achieved. We have Cabinet Minister (not forgetting that Dr. Jayah who was the first Muslim to hold the portfolio of Minister of Labour and Social Services in the first Cabinet of independent Sri Lanka), Parliamentarians, Provincial Councillors, Municipal Councillors, holders of high post in the Public and Education Services, in the armed forces and Police; in the field of law, Judges (of the highest Court to the lowest), lawyers; in the field of medicine, Professors, Surgeons, Specialists, General Practitioners; in the field of science, civil, electrical and mechanical engineers; in the field of Information Technology and Computer Science; in the field of business and commerce, Company Directors, Executive officers, heads of professional bodies; in the field of arts and culture, musicians, artists, film directors, in the field of education, Professors, senior lecturers, principals; in the playing fields, ruggerites, soccerites, billiard players, just to name a few.

In as much as Jayah envisioned the desirability of education in the upliftment of Muslims, he also emphasized that the community to survive, in a multi-lingual, multi-religious nation like ours, was only possible by projecting the community on to the political arena.

This ideal is best understood by a brief study of the political creed of Dr. Jayah. It is a well-known fact that he was drawn into politics while engaged as an educationist - Principal of Zahira College.

Dr. Jayah's selection to the Legislative Council in 1924 was a result of the agitation for increased representation of Muslims to that body. The Ceylon Moor Union formed in 1900 and replaced by the Ceylon Muslim Association founded in 1920 spearheaded these. Consequently, Muslim representation was increased to three members, Jayah being elected Third Mohammedan Member (and later referred to as Muslim Member on the initiative made by him).

Even as a member of the Legislative Council he advocated increased spending on education, the establishment of schools and increased teacher salaries. In 1925 he supported the motion for granting of leave to government servants to attend Jummah prayers.

In the meanwhile, the Donoughmore Commissioners had recommended universal adult franchise based on domicile, extending the vote to the Indian immigrant population shutting out representation to the minority communities particularly the Muslims. Several memorials were presented to the Colonial Office, Dr. Jayah being the leader of the Muslim delegation that went to England to present them.

Nevertheless, on the recommendations of the Donoughmore Commission, the State Council was established and Jayah lost the elections. Fortunately he was nominated to the Council which enabled him to espouse the cause of expanded representation of Muslims, which was debated in the State Council itself. This was consequent to the several demands of the minorities and the Secretary of State authorizing discussion of the matter in the Council which resulted in the Reforms Debate of 1937.

Speaking in the Council as regards the Reform Debate, Dr. Jayah who spoke for three hours said, inter alia:-

"But I think I have to show you that in this great struggle for political freedom, freedom not only for one community but for all communities the minorities have been always prepared to contribute their share."

and elsewhere in the same speech:-

"That is why, Sir, on the 2nd March, Muslims from all parts of the island assembled in their hundreds and thousands, and perhaps they would have assembled in their millions if there had been millions in this country, to give expression to the feelings that were uppermost in their minds. On that occasion definite resolutions were adopted to be placed before the authorities and before this House. That meeting of Muslims consisting of all shades of opinion, ............. all of them without exception took part in this meeting because they felt that the occasion demanded their presence - resolved on behalf of a united Muslim community to put forward the demand for balanced representation in which Muslims will have eight representatives in a Council of sixty-eight Members." And again:-

...."But I can say this much of the Muslim community, that the Muslims to a man stand by the demand they put forward at their public meeting and if the Board of Ministers or others who think they are in power think that they can brush aside the united wishes of a community like that I can only say that they are doing something which is calculated to harm not only the country but even themselves....."

The paramount consideration was national interest above communal (or Muslim) ones, when he says as a Muslim:-

"We might stand up for our community, but it cannot be said that we have stood against the interests of the country as a whole. I have always said, and I repeat it today, that I consider the interests of the country as a whole, to be paramount." Because:-

"....if we are going to have a party system on definite political and economic lines, we cannot have a communal majority party, under whatever name it may be disguised. We cannot have a communal majority invested with plenary powers. Such a majority would prove to be not only a great tyranny but a curse to the country."

The thrust of the speech was this:-

"As far as the Muslim community is concerned our position is bad enough under the Donoughmore Constitution; we have been reduced to a position of helplessness. There is not a single elected Muslim Member in this Council and if there is no amendment of the Constitution our position will continue to be as bad as ever. Therefore we are very keen that the constitution should be amended."

When the Second World War broke out in 1939, there was a deceleration of the demand for constitutional reforms.

Nevertheless, in February, 1940, there was a constitutional crisis resulting from the Governor usurping the powers of the Council and/or the Ministers over the Bracegirdle and the Moolaya Estate incidents. D.S. Senanayake and six other members resigned and later withdrew when the Governor relented by agreeing that a Select Committee studies the measure. By 1941, agitation for reforms was re-started which by 1942 was by way of a resolution of the State Council demanding "conferment of Dominion Status to Ceylon after the war."

Although the United Kingdom government called upon the Board of Ministers to draft a Constitution, which was started by had to abandon it as the Soulbury Commissioners were appointed.

In 1944, the Soulbury Report and the UK government White Paper was debated in the Council. Dr. Jayah spoke because he was in a position to say that the "......Muslim Members of this Council have the fullest backing of the Muslim community in this island." He took up the position that even if the country was not offered full Dominion Status we should accept whatever is granted and thereafter work out a scheme of complete freedom for all communities, all of them working together to achieve that goal. His speech was commended by the late S.W.R.D. Bandaranaike who said:-

"The Hon'ble Member, Mr. Jayah, has made a speech today that will have a great effect in bring about unity among the people of this country, in bringing some sense of reality to this struggle, however it may shape, that we are going to undertake to obtain a satisfactory measure of freedom. ..............

.........There is provided in this Bill a scheme of representation under which the Muslim Community more than any other community in this country might suffer, in this form in which it appears, but yet he himself was so sincerely determined to work for the main idea of freedom that he was prepared to vote for the principle embodied in the Bill. But I can give the nominated Member (Mr. Jayah) this assurance on behalf of, I think, the vast majority, at least of the community that I represent, that in the struggle for freedom, whatever may or may not be the recommendations of the Soulbury Commission on representation, he may be rest assured, that I will be quite prepared to consider any reasonable point of view that he might put forward."

The matter was resolved, however, D.S. Senanayake decided that the Soulbury Report as modified by the White Paper be accepted for the interim period on 3rd November, 1946. Elections to Parliament were to be held shortly. By, September, 1946, the United National Party had been formed, the All Ceylon Moors Association and the All Ceylon Muslim League joined the party (as did the Sinhala Maha Sabha led by S.W.R.D. Bandaranaike).

Dr. Jayah contested the three-member Colombo Central seat and was elected the Second Member for that electorate.

History records that thereafter he became the first Muslim Minister in the first Cabinet of the first Parliament of Ceylon as the Minister for Labour and Social Services. We also know that he was later the High Commissioner of Ceylon in Pakistan. And then on the 13th May, 1960 on a visit to inspect and finalize the Ceylon House project at Mecca he fell ill and on the 31st May, 1960 - the 9th day of Zul Haj passed away and was buried in the Holy City of Mecca.

In retrospect we can be assured that Dr. T.B. Jayah has, as a Muslim, contributed greatly to the political scenario of our country.

(Excerpts of the speeches and most of the facts have been gleaned from the book "T.B. Jayah - A National Hero of Sri Lanka" by the same author. Published by the Law Publishers Association, 1996)

Dr. T. B. Jayah: the politician, freedom fighter and brilliant orator

Dr. T. B. Jayah: the politician, freedom fighter and brilliant orator

by Alhaj A. H. M. Azwer, M.P., Minister of Parliamentary Affairs - Fri May 31 2002

Jayah... that very name evokes pleasant memories among us, a remarkable personality in the history of Sri Lanka and a peerless Malay Muslim leader. I can assuredly say that without his immense contribution in the field of education, politics, diplomacy and social work, the Muslim community of Sri Lanka would not be holding its head as high as it is today.

Jayah the educationist, almost single-handedly managed to elevate Zahira College Maradana from a tottering elementary school to a brilliant seat of learning. The College brought dignity to the Muslim community in no small measure. Those who learnt under his stewardship rose to highest position in society: Desamanya M. A. Bakeer Markar Dr. Badi-u-din Mahmud, M. L. M. Aboosally, M. H. M. Naina Marikkar, Justices M. M. Abdul Cader, A. M. Ameen and M. A. M. Hussain, former Attorney General A. C. M. Ameer, Professor A. M. M. Mackeen of the University of Malaya, and renowned sportsmen of the calibre of Albert Perera and Ben Navaratne are just to name a few who achieved great heights in their respective positions and were the proud children of Mother Lanka.

One would never be able to mention Zahira College without associating Dr. Jayah's name with it.

In 1935 he was appointed to the State Council and served on the Executive Committee of Education. Along with Sir Razik Fareed, he toured the length and breadth of the country and impressed on the Muslim parents the need to give education to their children. Zahira's sister schools in Gampola, Matale, Aluthgama, Puttalam, Mawanella, Slave Island and elsewhere were the results of their untiring efforts to impart both secular and religious education among Muslim children throughout the country. Dr. Jayah also fought for the rights of teachers and was largely responsible for the establishment of a pension scheme for them.

Jayah the politician, freedom fighter and a brilliant orator, his efforts to bring freedom to our beloved motherland from the colonial shackles are second to none. When the British expressed reservation about granting freedom to us on the grounds of possible discrimination of minorities by the majority, it was Dr. Jayah who rose to the occasion. He made an eloquent speech on the Dominion Bill in the State Council, very determinedly and forcefully assuring all those who are concerned that such a situation would not arise.

"We should fight for national independence without opting for any pre condition", he declared on that momentous occasion.

For him, self-respect of the nation as a whole was the most important ingredient for gaining independence. Subsequently it was accepted by many Sinhalese leaders that it was indeed an epoch making speech that paved the path to freedom.

In the Cabinet of D. S. Senanayake he held the portfolio of Labour and Social Services. As a Minister he was responsible in passing several enactments for the benefit of the working class.

Jayah, the diplomat par excellence, was Sri Lanka's first High Commissioner in Pakistan. In that newly created nation he even helped Prime Minister Liyaqath Ali Khan in the drafting of its Constitution. His contribution in the relations between the two countries was such that when Prime Minister Sir John Kotelawala visited Pakistan the Pakistani Government requested him to allow Dr. Jayah to remain there for a longer period to which Sir John readily agreed.

The bonds between the two countries grew to such an extent that Pakistan has since on every occasion when demanded willingly come to the rescue of Sri Lanka. The Pakistani Government even offered him the citizenship of Pakistan an honour no other diplomat could boast of.

Jayah, the great student of Islamic history was a deeply religious man. He fervently believed all his belongings and his knowledge be used for the benefit of his fellowmen. He loved humanity. Never a harsh word did he speak. He had a monumental patience. He accepted happiness and sorrow as inevitable as the work of God.

It was for these that he had the all sought for death while performing the pilgrimage to Mecca, and that too in the Holy City of Medina, (where the Prophet himself passed away), on 31 May 1960. He lies buried with the companions of the Prophet.

Jayah, his memories linger among us always. He passed away 42 years ago but his name still lives among us, for he was no ordinary man, as Allah (S) reminded us in the Qur'an: "do not think those who died in the cause of Allah are dead, rather they are alive and well!"

The Malay community has given mother Lanka many distinguished sons. It is my fervent hope that the community will continue to produce worthy citizens such as Dr. T. B. Jayah who brought honour to the Malay community - nay the entire nation.

Dr. T.B. Jayah - A National Hero

Dr. T.B. Jayah - A National Hero

By M.A. Sourjah

The 42nd Death Anniversary of one of our National Heroes fell on the 31st of March, 2002. He was a great patriot of our nation, "a multi-faceted, multi-dimensional personality" who towered above his contemporaries in the Muslim Community. He was a national figure in the period spanning the introduction of the Donoughmore and Soulbury Constitutions which culminated in Ceylon attaning full independence from British rule in 1948.

In 1944, he spoke for three hours on the Soulbury Report and the White Paper of the United Kingdom Government to pave the way for full independence. It was on this historic occasion that the then leader of the House in the State Council, S.W.R.D. Bandaranaike paid him a high tribute, when he said, "Credit for the attainment of independence should undoubtedly go to Mr. T.B. Jayah for his historic speech in passing the Dominion Bill".

Tuan Branudeen Jayah was born on January 1, 1890 at Galagedera. He died on May 31, 1960, at Jennathul Baqi, Medina - the resting place of Assabis and members of the Holy Prophet's family.

His parents were Police Sergeant Cassim Jayah and Nona Jayah (nee Sourjah), descendants of the original Malay setttlers in this island home - a fact which their family tree would reveal. T.B. Jayah's thinking was that Muslims were an integral part of the multi-racial Ceylonese (later Sri Lankan) nation. Jayah's first and original concern was the education of the Muslims, long neglected due to "Muslim conservatism". But for Jayah, the Muslims would have remained stigmatized as backward.

During his stewardship as Principal of Zahira College, Colombo (1921 - 1948), he transformed it from a tottering elementary school to a premier educational institution with branches all over the country. T.B. Jayah was appositely called the 'Sir Seyed Ahmed Khan' of Ceylon for the sacrifices he made in the cause of Muslim education and for upholding the lofty ideals of the pioneers such as Orabi Pasha of Egypt and Wapiche Marikkar, the first Manager of Zahira. Zahira and Jayah were synonymous.

During his political career, Jayah sought mutual accommodation with other communities, so that the larger interests of the country did not suffer.

This should be an important lesson for us living in turbulent, violent and critical times. If this lesson is not learnt, even after a lapse of over half a century since attaining independence, we as a nation are bound to sink deeper into the quagmire we already are in.

Jayah in his time was an Educationist, State Councillor, Member of Parliament, Minister of State and Ambassador to Pakistan, where the University of Punjab conferred on him the Degree of Doctor of Literature (D. Litt. - Honoris Causa).

Jayah had faith in the ultimate efficacy of the democratic process. He believe that the political majority will eventually come to recognise the legitimate rights of the diverse groups, be they ethnic or otherwise.

Today there is cognisance of the fact that in a multi-ethnic society, unless the right of all concerned are recognised, there would be no progress.

Jayah's thesis made some fifty years ago is valid even today. It is a thesis based on the confidence in the people of Sri Lanka. It is founded on his faith in the efficacy of the democratic process.

Democracy cannot, in a plural society, meet the aspirations of those who constitute that society unless they embrace the principle of 'give-and'take' as an integral part of the democratic concept.

One way of commemorating his 42nd Death Anniversary is to take forward this great democrat's legacy and translate his political testimony into reality.

The Fading Away of the Traditional Wedding Customs of the Ceylon (Sri Lanka) Malays.

The Fading Away of the Traditional Wedding Customs of the Ceylon (Sri Lanka) Malays  by Noor R. Rahim

This article is written based on the traditional wedding customs that were practiced by our ancestors; that landed in Ceylon during the Dutch conquest of the Island. Regrettably these customs have seen a steady decline (in practice) in the last few decades; with many of the traditions and customs being replaced by Western & Indian customs/practices.

The Malays were predominantly of the Islamic Faith and hence followed the Islamic Muslim marriage rites, coupled with their cultural and traditional customs.

Following are the procedures that were/are followed from the time of proposal to the complete wedding ceremony:

Proposal of Marriage.

The wedding can be by mutual agreement between the parents of the intended bride and bridegroom (an arranged marriage); or in the case of  a girl and boy who wishes to get married of their own accord they  could get their respective parents to arrange for their marriage (love marriage). By tradition, if the latter was to take place, it is customary for the girl’s parents to visit the boy’s parents seeking the hand of their son in marriage to their daughter and vice versa. At this juncture wedding plans are mutually agreed upon. A Registration of Marriage Date is agreed upon. An Engagement date is optional; and rings may be exchanged at any one of the two dates or as mutually agreed upon. Mention must be also made of the existence of marriage brokers/match makers (mainly female marriage brokers/match makers) in this field as was very common in the decades gone by; and is now believed to be almost non-existent.

Invitations.

Invitation to the wedding or other related matters/ceremonies is done by personal visits to the other family members; relatives; close friends and neighbours. Currently due to the modern postal systems and the advent of e-mail facilities it is known that, other than personal visits to close relatives and friends, invitations are sent using the aforementioned forms of communication. One of the most important concepts at a Malay Weddings is based on : “The more the Merrier“. Weddings are also considered as an important social event - a time for the meeting of friends and relatives. Presence of all invited kith and kin are considered mandatory and the same goes for close friends. Fall-Outs are known to occur among family members and friends on their non-attendance at the wedding.

Gifts to the Bride (DulangHantaran)

The custom of sending gifts in an official manner is no longer believed to be in practice. The elders of the community may, however, remember the sending of gifts from the intended Bridegroom to the intended Bride. DulangHantaranmeans the sending of gift trays. There are 5 basic trays (dulangs) that are sent to the intended Bride, prior to the wedding. It comprises of:

1. DulangPersalinan- Tray containing clothes for the bride.

2. DulangBuahan-  Tray containing Fruits.

3. DulangManisan- Tray containing Sweets.

4. DulangCincin- Tray containing a Gold Ring.

5. DulangDuitHantaran- Tray containing cash.

The affluent did send 5 separate trays but it was normal to send all the above in one tray by the not so affluent. The intended Bride’s side too would reciprocate the same way.

Pachar Ceremony.

On the day of the wedding a special ceremony takes place for the Bride; either at the Bride’s home or at a convenient location. Invariably the location is at the place of the wedding but held away from the main reception hall, at that location. All female members and relatives attend this ceremony. Close friends may be invited. The ceremony is called a “Pachar Ceremony”; which translated means a “Bride’s Ceremony”

The Bride is dressed in a traditional wedding attire (which is optional). The Malays in Sri Lanka have in most instances adopted the colorful and richly adorned sari; to be worn on the occasion or opted for a Western style Wedding Dress.

The Bride is seated on a richly adorned seat and the Bride’s party would chant prayers from the Holy Koran invoking the Blessings of the Almighty for the Bride’s happy wedded life. At the end of the prayers all the women folk present will smear perfume on the palms of the Bride as a symbolic gesture of congratulations and well wishes to the Bride. The perfume symbolizes that the path be as fragrant. A veil is then drawn over the face of the Bride by the mother of the Bride; prior to being led from the room to the main reception hall, at the auspicious time.

Wedding Reception (ResepsiPernikahan).

The Wedding and the reception were customarily held at the Bride’s home with a “Home-Coming” ceremony being held at the Groom’s home a few days later. But in present times this has changed and very elaborate weddings/receptions are held at the Banquet Hall of leading Hotels and at Community Centres, depending on the affordability of the parties concerned.

The Bride and the accompanying Bridal Party is met at the entrance to the reception hall by the Bride’s father and elderly relatives. A simple ceremony is conducted called an “AlathiCeremony” by an elderly female relative. It comprises of two dishes - one with milk and a betel leaf (daunsirih*) in it - signifying prosperity; and the other with liquid tumeric solution and a betel leaf - signifying health and purity. Each of the dishes is waved over the head of the Bride along with prayers of blessings. The Bride is then led to the Wedding Throne (istahal or pelaminan chair). The wedding throne is very elaborately decorated; and either side sits two large vases - one vase has a pure white cloth decoration in the form of a fan - signifying purity; and the other has a freshly cut coconut flower and frond - signifying fertility.

Above the wedding throne is also a structure akin to an umbrella - signifying protection for the couple from any external evil force.

The Bride is walked to the throne by her Father and the accompanying party

(colloquially called the Thorthar Party (I believe this is a Tamil word).

Once the Bride is seated on the throne; the accompanying party take their appropriate places in the Hall and await the arrival of the Bridegroom.

*DaunSirih- The betel leaf is venerated and revered by Asian communities in the South and South Eastern parts of the world. Offerings are made at the temples on betel leaves; and also to welcome dignitaries at social events. In addition the betel leaf is also used for various medical purposes. Hence the significance of the betel leaf in the two aforementioned plates of “alathi”.

Nikah Ceremony (Wedding Ceremony).

Almost all present-day Bridegrooms no longer wear traditional dress at their

wedding. They follow the Western or Indian attire. The only traditional

piece of attire would be the “songkok” (headgear). For purpose of reminding the readers there was a variation in the headgear worn and was known as “setangankepala”. I believe that many of the elders in the community will remember this form of headgear that was made with a large scarf rolled and formed into the shape of the “songkok”.

The Nikah Ceremony which is performed by a Muslim Registrar of Marriage is attended by the Male family members of the Bride and Bridegroom. The marriage vows are taken by the Bridegroom; and as per Islamic Rights the Bridegroom will have to pay a “Mahar” to the Bride. “Mahar” is an Arabic word for “Dowry” (“Mas Kawin” in Malay).Paying of “Mahar” is compulsory; without which the marriage is not valid. It is usually the Muslim custom that the father of the Bride signs on behalf of the Bride. On conclusion of the Nikah Ceremony the Bridegroom is led to the Reception by Bridegroom’s father and retinue. They are met by the elderly at the entrance and the “Alathi Ceremony” is repeated and the groom is led to the Throne. The Groom stands at the throne and makes a general greeting to those present. Prayers are chanted at his moment for the well being of the couple and their future. In the meantime the Bride is handed two sheafs of betel leaves (daunsirih) in each hand by an elderly lady from the Bride‘s side. The Groom will then raise the bridal veil off the Bride’s face, take the two sheafs of betel leaves and throw it over the head of the Bride. A gold chain is tied around the Bride’s neck called a “Thali” (an Indian custom). These two steps denotes that he has accepted the responsibilities of married life and the acceptance of the Bride as his wife.

Once the couple are seated it was customary for an elder/s to sing “Pantun” (Poems) pertaining to the couple. This practice is now long gone and is now

replaced by the cutting of wedding cakes a’la Western style; much speech-

making and “toasting the newly wedded couple”.

Cutting of the wedding cake is a Western Custom that is followed by many.

The couple will then feed each other; which is symbolic that they will always stay together. Photographic sessions would follow at this point at the Hall with parents, kith & kin and friends; and/or the couple and the wedding party could also leave to have this session at an outside location and will

return to the Hall to resume their wedding celebrations.

This would conclude the official marriage ceremony; and the guests are treated to a feast of food and entertainment. There would be the customary after dinner speeches made and toasts to the well being of the couple and perhaps dancing and merry-making to the “wee” hours of the morning; or until the newly wedded couple leaves the Hall. 

It is customary for the Bride and Bridegroom to greet each guests in a long receiving line either before the reception festivities begin or after the partaking of food. They may even go from table to table to greet each guest.

Once the guest start leaving the hall; they are given a piece of wedding cake/souvenir in a “Favour Box” (“Kenang-kenangan”- souvenir) as a token of appreciation and thanks for having graced the occasion - from the newly wedded couple and their respective kith & kin.

A “Home-Coming” ceremony, a few days later, is also a custom that is followed when the couple return to their parental home/s after the wedding.

Conclusion.

Modernization of society and the convenience sought after, in getting things done, have taken a great toll on the customs and traditions hitherto adhered, enjoyed and venerated by our community.

Finally it is wished to conclude this article by highlighting 3 other additional practices that were followed (not included in the text above) by

our ancestors just before/after the turn of the century. They were:

- Preparation of sweet meats like “Dodol”, “Cucur”, “Dosi” and little sugar

tid-bits (Called colloquially by the Tamil term - “sillaray”) a few days before the wedding, by family and relatives. These were treats offered to visitors to the Home; and to the guests at the wedding.

- The bathing ceremony for the Bride that was conducted by the Mother or very close relative/s (as the situation may require).

- The beating of a large “rebbana” (drum) by a group of ladies to herald the entry of the Bride to the Reception Hall, after the “Pachar” ceremony; and the beating of the “rebbana” once again; along with the lighting of fire-crackers to herald the entry of the Bridegroom to the Hall of the Bride‘s Home (The lighting of firecrackers is to symbolize the driving away of evil spirits). This procedure is virtually the forerunner to the present day Disc Jockey and/or Dance Band playing “Here comes the Bride” and other appropriate music to herald the entry of the Bride/Bridegroom to the Reception Hall.

It is possible that these traditions are still being practiced amongst the orthodox or rural Malay communities.

This article is written so that the new generations and the generations to come will get an idea of our past wedding customs and traditions; as was celebrated and enjoyed by our ancestors.

Noor R. Rahim

May 2011.