DR. TUAN BRANUDIN JAYAH in the Great Thomians Book contributed by Anwar Kamiss

This is the unedited version of my article on Dr. TB Jayah for the Thomian Magazine, for our readers' pleasure:

DR. TUAN BRANUDIN JAYAH

Introduction
There are many minority communities who settled down in Sri Lanka during the past three to four centuries who proudly acknowledge Sri Lanka as their home. Among them, the Malay community, proved beyond imagination of the majority indigenous population, with their integrity, patriotism and valor to integrate smoothly and successfully in becoming part and partial of the proud nation called Sri Lanka. The Malay community produced excellent leaders, sportsmen, teachers, accountants, plantation officers, the Police, military personnel and various other professionals. They fought for the unity of the nation, but they never sought to divide the country or set up one community against another.

One of the outstanding Malay leaders Dr. T.B. Jayah became Sri Lanka’s National Hero and Freedom Fighter, who gave his heart and soul to the independence struggle. He was one of the many outstanding scholars St. Thomas’ College produced during its long and illustrious record in the field of educational excellence. TUAN BRANUDIN JAYAH proved to be was one of the best sons of Sri Lanka in its modern history! He was an educationalist, State Councilor, freedom fighter, politician, diplomat and Muslim community leader. He started his career as a school teacher and retired after serving 27 years as the Principal of Zahira College, Colombo. Under his stewardship, Zahira College became one of the leading schools in the country.

Mr. Jayah emerged as a leader of the Muslim community of Ceylon, entered politics and became a prominent figure in pre-independence politics of Sri Lanka. He was elected to the Legislative council, State council and Parliament. He was also a founding member of the United National Party. He became the Minister of Labour and Social Services in the first independent government of Sri Lanka. After retiring from politics, Dr. T.B. Jayah was appointed as the first High Commissioner for Ceylon in Pakistan.

Family Background and Parents
Tuan Branudeen Jayah was born on January 1, 1890 in Galagedera. His father, Cassim Jayah was a Police Sergeant and his mother was Sithy Maimoon Sourjah. TB had a brother Tuan Afifeen Jayah. Their mother Sithy Maimoon was the daughter of Capt. Baba Amith Sourjah and Nona Kunchon Lye (daughter of Capt. Baba Noor Tayib Lye).
TB’s maternal grandfather, Capt. Baba Amith Sourjah together with Baba Sahith Sourjah were the children of Capt. Abu Cassim Sourjah from his first marriage with Nona Arthan Abdue. Abu Cassim Sourjah (Sithy Maimoon’s grandfather) with three other siblings (Nona Iynone Sourjah, Subedar Drahaman Sourjah and Akim Aliph Sourjah) were the off-springs of Sourjah Rengapathy from his two wives.
The first Sourjah to set foot in the island of Ceylon was Sourjah Rengapathy, a Color Sergeant born circa 1796. He is said to have been brought by the British along with his wife and brother Tuan Seyyed Mahrip Rengapathy from Sumanep in the Island of Madura situated in the Northeastern coast of Java, Indonesia during the year 1816 to join the Malay Regiment.
According to Late Murad Jayah a nephew of TB Jayah who was Chairman and founder of the Malay Research Organization called CEMRO in the sixes and seventies, Cassim Jayah, the husband of Sithy Maimoon Sourjah was a fifth generation descendant of Raden Thurtho Perma Jayah, an Aide-de-camp to the King of Java and who was one of the 24 noblemen who were deported by the Dutch government to Ceylon in 1747. Tuan Branudin Jayah’s lineage from both parents are evidenced by aristocracy and connected to royalty originating from Indonesia.

School Days
When TB Jayah was young, his family moved to Kurunegala due to his father’s transfer within the Police department. He attended his first school the Anglo-Vernacular School in Kurunegala. During this period, he also received his Quranic Education under the tutelage of Noordeen Alim and Omar Lebbe.Cassim was once again transferred, this time to Colombo. Jayah attended St. Paul’s College, Kandy, where he received most of his primary education. It is interesting to note that he had to be enrolled to Grade 1 at the age of ten. However, 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, Mount Lavinia for his secondary education. He excelled in his studies and carried away a large number of prizes. He passed Cambridge Junior and Cambridge Senior examinations with merits.
Professional Career

Jayah passed London Matriculation and Inter Arts Examinations which helped him to become a school teacher, the profession he loved with his heart and mind. He obtained his first appointment at Dharmaraja College, Kandy in January 1910, at a monthly salary of Rs. 40. After a short term at Dharmaraja College, he moved to Prince of Wales College, Moratuwa in May 1910.
In 1917, Mr. P.D.S. Kularatne, Principal of Ananda College, Colombo invited Mr. Jayah to join his school. He accepted and mainly taught Classics and History. He was teacher for some students who later became leading Marxist politicians of the country several years later. They were: Philip Gunawardena, Robert Gunawardena, Dr. S. A. Wickramasinghe and Dr. N. M. Perera.
While being a teacher, he continued his academic pursuit and obtained a degree in Classics from the University of London.

Zahira College
While studying in the final year in the Law College, in 1921, Mr. Jayah assumed duties as the Principal of Zahira College, Colombo, accepting an invitation by the local Muslim community. The actual invitation was made by Mr. N.H.M. Abdul Cader, on behalf of the Maradana Mosque Committee. Jayah gave up his future career as a lawyer and decided to remain in the education sector, as he strongly believed that he could make valuable contribution to his community. He was much concerned about the education of Muslims which was long neglected due to conservative attitude of the Muslims in general during his period. It should be noted, if not for Dr. Jayah, the Sri Lankan Muslims would have continued to remain backward in the sphere of education.
Mr. T. B. Jayah assumed duties as Principal on the 1st of September 1921. He brought with him not only his deep interest in Muslim education but also the experience he had gained during the earlier ten years of teaching in leading schools. Though the school had been in existence for nearly 30 years, (1892 to 1921) the condition of the school was dismal, as described in Mr. Jayah’s own words “… six teachers and fifty nine boys, hardly any furniture worth the name, with a building just enough for a primary school used at night by loafers and undesirables with unattractive surroundings and almost twenty or thirty yards from the building thickets and shrubs regarded by the public as the rendezvous of the denizens of the underworld, relieved only by the majesty of the mosque”.
As soon as he assumed duties he announced the formation of classes from Kindergarten to London Matriculation with special emphasis on the effective teaching of English and while insisting on provision of Islamic environment in the education at Zahira College. He made several trips to outstations and urged Muslims all over to give the best possible education with religious background to their children.

In 1923 five Muslim students passed the Cambridge junior examination for the first time and in 1928 four passed the London Matriculation, on in the first division.
The Principal gave all possible encouragement and assistance towards the development of sports at Zahira College right from the beginning. The abandoned cemetery was converted into a first class playing field with financial assistance from P. B. Umbichy. Rugby, Football, Boxing, Scouting, Cadetting were introduced. Zahira College students performed quite well in all forms of sports.
The Principal also encouraged visits by distinguished visitors from abroad who addressed the students. The College made steady progress until 1930 when the economic depression caused a serious setback. In 1939 Al Haj A. H. M. Ismail succeeded Hon. N. H. M. Abdul Cader as Manager of the College.

In 1945 Zahira College entered the free Education Scheme, being one of the first Schools to do so. This led to further increase in the numbers seeking admission. The Zahira Evening School was commenced to provide education for over-aged pupils, also a source of income for the school.
When the University was formed in 1942 there were 904 students of whom 25 were Muslims and in 1946 there were 1302 pupils of whom 37 were Muslims, due to the great efforts by Mr. Jayah.
In 1942 the College celebrated its Golden Jubilee on a subdued note. In the meantime the Second World War had already started in 1939 and the emergency situation caused particularly after the entry of Japan against the allies in 1942 led to mass evacuation of people of Colombo to the outstation and the closure of the College and Hostel as well as the requisition of the College buildings and premises by the military authorities.

However Mr. Jayah the great visionary sensed that the cause of Muslim education need not suffer and that the emergency situation could be made use of for the benefit of the Muslim community. The Principal therefore conceived the idea of providing education in areas of Muslim concentration and established branches of Zahira College in Alutgama (1942), Gampola (1942), Matale (1944) and Puttalam (1944) and also in Slave Island. The branches despite initial teething problems blossomed into leading independent Muslim institutions in their respective Districts. All these branches retained their names as Zahira College, except Slave Island which was named T.B. Jayah Maha Vidyalaya, in honor of this great educationist.

In 1945 Zahira College entered the free Education Scheme, being one of the first Schools to do so. This led to further increase in the numbers seeking admission. The Zahira Evening School was commenced to provide education for over-aged pupils, also a source of income for the school.
Under Mr. Jayah, Zahira College became one of the foremost educational institutions in the island with its own special traditions and a citadel of Muslim education; for it was at this College Mr. Jayah’s vision of the Universality of Islamic Civilization and the mission of Zahira College in the realization of that civilization was conceived, cherished and attained. He had shaped the destiny of Zahira College during the most crucial years of its life, established guidelines for further development and set the background for consolidation.

In 1946 Zahira College celebrated the Silver Jubilee of Mr. T. B. Jayah. In August, 1948 Mr. T. B. Jayah handed over the reins of Zahira to his successor Mr. A. M. A. Azeez. What he handed over was in fact the outcome of a life of devoted service to an educational system in which the hopes and aspiration of the entire Muslim Community were centered. By that time he had raised Zahira from a lowly and humble school into prominence and among the finest educational institutions of Sri Lanka, with several ancillary institutions.

As Principal to a single institution with 59 pupils and 6 teachers, he handed over ten institutions with over 3500 pupils and 150 teachers. When he took over Zahira was almost penniless and barely able to pay her way through and left Zahira with full coffers and an assured income, a splendid heritage which the new Principal succeeded in 1948. The new Principal took over a full Treasury, willing and cooperative staff and everything necessary for turning out young men of character, integrity and honesty, all these were the results of 27 years of hard work and dedication of a Principal far beyond excellence.

Mr. Jayah’s tenure as the Principal is generally considered as the “Golden Era” of the Zahira College!
A Sinhala Buddhist student of Mr. Jayah once said:
"I am as proud of Zahira as any Muslim. It has given self-respect to Muslims as Ananda gave to Buddhists. What was more, the modern maker of the school, Jayah of Zahira himself was a gift given from Ananda to Zahira. Jayah of Zahira will live in history as the greatest Muslim leader of modern Ceylon."

Involvement in the National Movement
In 1924, for the first time in the history, an election was held to select members for the Legislative Council from Mohammedan* (Muslim) electorate. The Mohammedan electorate was an island-wide communal electorate which represented the Muslim community of the whole country. However, only a limited number of citizens had the voting rights during this time period. Mr. Jayah was elected for the Legislative Council along with two others from this electorate.

*Mr. M.T. Akbar (another prominent Malay), ex officio member of the Legislative Council by virtue of being the Solicitor-General, was the Chairman of the Committee, which composed of NHM Abdul Cader, HM Macan Markar, TB Jayah, SR Mohamed Sultan and made the following recommendation to change the word Mohammedan to Muslim in sessional paper XXXV of 1924 as follows:-
"The Committee is unanimously of opinion that the word "Mohamedan" in whatever form it may be spelt is incorrect and should not be used. The correct expression which should be used is "Muslim" to designate a person professing the religion preached by the Prophet, and "Islam" when the reference is made to the religion itself. These are the two expressions used in the Qur'an."
Thus the term Mohamedan became obsolete and since then those who adhered to Islamic faith were officially called Muslims.

While serving as the Principal of Zahira College, Mr. Jayah was actively involved in the politics of Ceylon under British rule. He gradually emerged as a leader of the Muslim community of the country. After the demise of Mr. N H M Abdul Cader. Mr. Jayah was appointed as the President of the All Ceylon Muslim League, which position he continued until 1950.
In 1931, after the Donoughmore Constitution, all adult citizens of the country were granted voting rights to elect members for the State Council. Mr. Jayah contested for the Colombo Central electorate, but was defeated by a prominent politician, the Ceylon Labour Party leader, Mr. A.E. Goonesinha. He was again defeated by the same opponent in 1936 election. However, despite his defeat, he was nominated to the State Council in 1936, and he continued as a member until 1947.
In the State Council, Mr. Jayah was selected to the Executive Committee of Education. This gave him a wide scope to advance Muslim education in the country. He, along with his fellow Muslim State Council member Sir Razik Fareed, established many Muslim schools around the island. Also, Mr. Jayah fought for the rights of the school teachers. He was largely responsible for establishing the Pension scheme for school teachers.

Mr. Jayah and other members formed a “Minority Group” from among ethnic groups in the State Council who were not from the majority Sinhala community. They were particularly concerned about the rights of Tamil and Muslim people of the country. However, worthy of note is the “fifty-fifty" campaign carried out by one Tamil State Council member Mr. G.G. Ponnambalam, was not supported by all of the members in this minority group.

As a State Councilor, 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. 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 were 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”.

It was on this historic occasion that the then Leader of the House in the State Council, Mr. S.W.R.D. Bandranaike paid him a high tribute, when he said: “Credit for the attainment of independence should undoubtedly go to T. B. Jayah for his historic speech in passing the Dominion Bill”.
Mr. Jayah was instrumental in founding the United National Party under the leadership of Mr. D.S. Senanayake, who was in the forefront in the struggle for independence from the United Kingdom, having resigned from the Ceylon National Congress because he disagreed with its revised aim of 'the achieving of freedom' from the British Empire.

In the inaugural meeting held at Albert Crescent, Colombo on 6 September 1946, Mr. Jayah seconded the proposal made by Mr. S. Natesan to unite several political fronts as a single party. Thus UNITED NATIONAL PARTY was formed by uniting the Ceylon National Congress, the Sinhala Maha Sabha, the All Ceylon Muslim League which was under the leadership of Mr. T.B. Jayah, the Moors Association which was under the leadership of Sir Razik Fareed, and some individual members of the Tamil and Burgher communities. Mr. Jayah was elected as one of five Vice-chairmen of the party in this inaugural meeting.

In 1947 Parliamentary Elections, the Colombo Central electorate was made a multi-member electorate in order to get a balanced representation of the several communities that existed in the electorate. Mr. A.E. Goonesinha obtained 23,470 votes and was elected as the First member. Mr. Jayah was elected as the second member obtaining 18,439 votes.

After the General Elections of 1947, Mr. T. B. Jayah was appointed Minister of Labour and Social Services but continued to function as Principal till August, 1948. The Principal’s period at Zahira was now drawing to a close.

Political Portfolio during and after the National Movement & Contribution towards Nation Building
Many still remember the leading role played by Muslim leaders such as Dr. T.B. Jayah, Sir Razik Fareed, Dr. M.C.M. Kaleel and Dr. Badi-ud-din Mahmud in the constitutional reforms of this country and their enthusiastic support for the demand of the Dominion Status and independence. They never obstructed the political progress of the country. During this period, the Second World War broke out in Europe. The British government urged all its Colonies to support them assuring that they would be given independence after the war.

In the aftermath of the Second World War, agitation for political reforms and independence began to gather momentum. However the British government insisted that three quarters of the population should support the demand for independence to ensure that the rights of minorities were protected. With the Sinhalese community as a whole constituting less than three quarters of the population, this was an impossible demand to fulfil unless the minorities supported it.

The leader of Tamil Congress, Mr. G.G. Ponnambalam demanded equal representation, (better known as fifty –fifty) but the Muslims stood fully behind the majority community and helped to meet the British demand for the support of two third of the population, despite past sufferings and disadvantages. The role of Mr. Jayah became paramount because had he on behalf of the Muslim community sided with the British at that time, granting Independence to Ceylon would have been postponed. It was only because the minorities agreed that there was a united front called the UNP asking for Independence, but one man was against it. That was GG Ponnambalam who told Mr. D.S. Senanayake that he would sign the dotted line only if the party agreed for a 50-50 solution for the Tamils. It was at this point that Mr. Jayah rejected the 50-50 formula and said he preferred to work in trust, faith and goodwill with the majority community. That was the death knell of "50-50". If Mr. Jayah joined the "50-50" cry at that time, Independence would have been postponed.

Due to the whole-hearted backing of Mr. Jayah, crucial Muslim support of a two-third majority accelerated the process of Ceylon for the island’s independence on 4 February 1948 when Mr. D.S. Senanayake lowered the British flag and hoisted the Sri Lankan National Flag and declared the island’s independence to end almost four and half centuries of British Colonial rule in the island.
Independent Ceylon’s first Government was formed by Mr. D.S. Senanayake and Mr. Jayah was selected for the first Cabinet of the Independent Ceylon, which consisted of only 14 members. He was appointed as the Minister of Labour and Social Service, the first Muslim to hold that much-coveted position.

Mr. Jayah resigned from the House of Representatives in 1950 and from his post as a Cabinet Minister, to assume duties as the first High Commissioner to Pakistan. He was a diplomat par excellence in his new role in a newly created nation. He even helped Prime Minister Liyaqath Ali Khan in the drafting of Pakistan’s 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. He served seven years in this post. The bonds between the two countries grew to such an extent that Pakistan has since on every occasion when demanded willingly came to the rescue of Sri Lanka. The Pakistani Government even offered him citizenship of Pakistan, an honour no other diplomat could boast of.

Whilst serving as the Ambassador of Ceylon in Pakistan he worked assiduously to set up a Pilgrims’ Rest in Mecca for Ceylonese pilgrims performing Haj.
The Punjab University conferred on him the Degree of Doctor of Literature (D.Litt. – Honoris Causa. He continued his service to his motherland as well to his community.

Death
Dr. T.B. 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, accepted happiness and sorrow as inevitable as the work of God. It was for these that he had the all sought for while being High Commissioner to Pakistan, in one of his visits to the Holy City of Mecca, to work out the Pilgrims’ Rest Project, Dr. Jayah fell ill and passed away on 31st May 1960 in the sacred City of Medina, Saudi Arabia. He lies buried with the Companions of the Prophet.

Dr. Jayah was unassuming and modest, never sought cheap publicity or applause. As a distinguished son of Sri Lanka, he was determined and bold, and diligently inched his way to rescue his community from the abysmal educational lag to which it had been driven.

He is a great son of Sri Lanka who worked towards a United Sri Lanka, socialist in content but democratic in form where each community would have cultural autonomy in the country politically united and economically integrated as it was the vision and mission of our national leaders.
The Malay community has given mother Lanka many distinguished sons. It is hoped 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!

The death of Dr. T.B. Jayah brought the entire Zahira College to a standstill with sorrow, and the Principal who succeeded him in 1948, Mr. A.M.A. Azeez, summoned a Special Assembly on 1st June 1960 and made this tribute:
“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.”
Mr. Azeez further stated, “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 be 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….” END

Muslim Contribution to Sri Lankan Culture By Asiff Hussein

Muslim Contribution to Sri Lankan Culture By Asiff Hussein

Little is it known that Sri Lanka’s Muslims have made a big contribution to Sri Lanka’s cultural life. They significantly influenced local culture in matters of food, dress, jewellery and pastimes, testifying to the close relations that existed between Muslims and other communities of the island, especially the Sinhalese and Tamils.

Sri Lankan Moors, descendants of Arab merchants who espoused local women, contributed in no mean measure to the island’s culinary culture, attire and ornamentation while their Malay co-religionists whose ancestors hailed from Indonesia contributed not only to local cuisine, but also succeeded in introducing a couple of popular national pastimes. 

Food Items
The Arabs and their Moor descendants have made a small, yet significant contribution to Sinhalese society in matters of food. The aluva, a class of popular confections, have their origins in the Arabic halwa ‘sweet’ suggesting that it were the Arabs who introduced this sweetmeat. This item has been in existence among the Sinhalese for some time. Robert Knox in his Historical Relation of Ceylon (1681) gives alloways as flat sweetmeats in the fashion of a lozenge showing that they were in existence among the Kandyan Sinhalese of his day. A popular beverage sold in Sinhalese wayside booths to this day is saruvat, which is prepared with the juices of various fruits. This drink has its origins in the Arabic sharbat ‘drink’. Benjamin Clough in his Sinhalese-English Dictionary (1892) gives saruvat as ‘sherbet’ showing that it had been known among the Sinhalese for quite some time and may go back several centuries.
Among Muslim introductions to popular food culture may be mentioned the buriyani, a rich rice dish made of fine-grained basmati rice and a copious quantity of mutton or chicken cooked in ghee. Indeed so popular has this meal become that even the local chain of Kentucky Fried Chicken now offers it as part of its regular menu. The same holds true of the dessert known as Vattilappam which is made of eggs, kitul jaggery and spices, which is fast gaining popularity among other communities, so much so that cups of it are now being produced commercially for local consumption. This delectable pudding is perhaps best described by J.P De Fonseka (A Gourmet’s Guide to Ceylon. Times of Ceylon Christmas Number 1937) who wrote about it nearly eighty years ago as follows: “The Muslim’s is a sweet tooth. He has a pudding (for which Allah be praised) called wattiliappam, a soft, succulent one of jaggery and eggs and all the spices of the earth, which goes down with a demure sweetness like that of the houris in paradise”.

Relishes and pickles
The Malays too have contributed their share to local culinary fare. One such notable contribution is the Sambola, a preparation of grated coconut, onions, chillies, lime juice and salt very often consumed as a relish in Sinhalese homes. This dish could be traced back to the Malay sambal. Another Malay contribution to Sinhalese fare is the pickle known as achcharu made of fruits such as mango, hog plum and wild olive which has its origins in the Malay achar. Among the sweets of Malay origin that still figure in Sinhalese festivities is the bibikkan, a baked brownish cake made of flour, scraped coconut, sugar and chopped cashewnuts which has originated from the Malay bikang ‘rice flour cake’. Dodol, an oily, dark-brownish sweetmeat made of rice flour, coconut milk and sugar, jaggery or treacle widely prepared in Sinhalese homes likewise has its origins in the Malay sweetmeat of the same name. Another Sinhalese item of Malay origin, though hardly if ever made nowadays is the sinakku which has its origins in the Malay Cheena-kuve ‘Chinese Cake’, apparently because they were prepared in little cups or bowls of Chinese origin.

Among other Muslim groups that have contributed to local culinary fare are the Bohras who were instrumental in introducing a well known item known as godamba rotti, a sort of thin bread made with wheat flour, which is commonly made in local eating houses. J.P Fonseka in his Gourmet’s Guide to Ceylon tells us that “Borahs specialise in godumba roti, a creation of eggs and flour” suggesting that this item was introduced by this group of people. A further embellishment of the godamba rotti is seen in what came to be known as kottu rotti prepared by mixing chopped godamba rotti with a rich mix of vegetables, meat and eggs. This dish too was invented by local Muslims, for commercial purposes to be served in their eating houses. It has today become a very national dish transcending ethnic barriers and has even had Sinhala songs dedicated to it. Such is its popularity.

Sweetmeats
The popular local Candy floss known as Bombay Muttai ‘Bombay Sweet’ was introduced by Indian Muslims known as Moplas. This is supported by Fonseka’s 1930s reference to Bombay Muttai “That gossamer-like creation looking like the venerable beard of a holy patriarch” being in the hands of the Coast or Indian Moors who resorted here for trade. Tudor Jones (These people make Ceylon. Times of Ceylon Christmas Number 1935) is more specific, telling us that the Moplahs (a type of Indian Moor) go about the streets carrying round tin boxes on their heads. “In the boxes they carry Bombay muttai for the Moplahs have a monopoly in this”.

Another item which seems to have its origins in the Moplahs or at any rate the Coast Moors is what is popularly known locally as Muscat, an oily sweetmeat made of clarified butter, wheat flour, sugar and cashewnuts and coloured red, green or yellow. Fonseka mentions in his 1930s account of the fare of the different peoples of his day the muscat of the Coast Moors, who being a mercantile community traded in this commodity and possibly produced it. The item takes its name from the capital of Oman Muscat where this sweet seems to have been produced in large quantities. Andrew Crichton (History of Arabia.1833) refers to the people of Muscat preparing “an esteemed sweetmeat, named hulwah, from honey or sugar, with the gluten of wheat, and ghee, and a few almonds”.

Articles of Dress
Among the articles of dress introduced by Moor merchants to Sinhalese society may be mentioned the headgear worn by Kandyan men in the olden days. Robert Knox in his Historical Relation of Ceylon (1681) refers to the Kandyan Sinhalese wearing caps as a habit. Even temple paintings of the time of King Kirti Sri Rajasinha (1747-1782) represent chiefs wearing white caps. This fashion could have arisen as a result of the influence of Muslim merchants,
It is also possible that Muslim traders introduced the moṭṭappili, a shawl used to cover the head and the upper part of the body which figured prominently in the attire of Kandyan women at one time, especially in the days of King Rajadhi Rajasinha (1782-1798) and after as is borne out by temple paintings in Degaldoru and Mulgirigala among others. Luxurious lace work known in Sinhala as kasav ‘gold lace’, ‘gold fringe’ also seem to have been introduced by Muslims since the very term derives from Arabic qasab ‘fringe or lace of a garment’.
The Malays too contributed significantly to local attire. Among these is the sarong, the traditional lower garment of local Sinhalese and Tamil men which differs from the dhoti of India in being a tubular lower garment worn from the waist downwards. The Sinhala term for the garment sarama as well as the local Tamil term for it saram have originated from the Malay sarung or sarong. Likewise, the Sinhala term for ear-studs karabu has its origins in the Malay kerabu showing that it were the Malays of old who introduced this class of ornaments.

Nose Rings
Although the Muslim cultural contribution to local Tamil society has not been very significant, the introduction of nose ornaments is notable. No ornament on the face of the earth enhances a woman’s allure so much as a nose ring or stud. As such this is a very important contribution of Muslims to feminine culture. As shown by Dr. A.S.Altekar in his Position of Women in Hindu Civilisation (1938), nose ornaments were unknown in India throughout the entire Hindu period and was clearly borrowed from the Muslims. In fact, nose ornaments are attested amongst Muslim peoples, especially Arabs, for several centuries. For instance, Sir Richard Burton in his Narrative of a Pilgrimage to Al-Madinah and Meccah (1893) refers to the Bedouin women of Arabia wearing nose-rings. The Qashqadaria Arabs of Central Asia believe that nose rings were worn by their ancestress Hagar, and that Abraham was so charmed with them that it became a tradition among Arab women. Especially interesting in the local context is a horde of jewellery excavated in Anuradhapura in the 1940s which included a lady’s nose ornaments in association with a necklace with gold coins in Arabic characters struck in the name of a tenth century Abbasid Caliph of Baghdad (Report on the Archaeological Survey of Ceylon for 1946. Senarat Paranavitana. 1948).

Yoga Vallipuram (Traditionally Yours. Times of Ceylon Annual 1964) tells us that the mookuthi or nose stud in shapes like crescent moon or star was once considered an essential ornament for married Tamil women. “Today” she says “only girls brought up in orthodox families have their noses pierced for these studs”. She adds: “But if today’s bride does not wear the mookuthi, she certainly does the tiny droplet called pullakku which hangs from the end of her nose, just above her lip”. Vallipuram’s reference to the pulakku or nose-pendant is interesting as both the name and form of the ornament suggests an Arab origin. Captain F.M.Hunter (An Account of the British Settlement of Aden in Arabia. 1877) refers to the Bulakh which Arab women wear as “a flat gold crescent, chased and stamped, studded with pearls, having a fringe of pearls on the outside; it is worn suspended from the central membrane of the nose by a semicircular wire which joins the horns of the crescent”. Thus it can easily be deduced that the pulakku worn by local Tamil women had its origins in the bulakh of Arabian women, especially since we know that the Tamil language turns an initial b into a p when borrowing from foreign languages.
Popular Pastimes

The Malays also made a small but important contribution to Sinhalese society by way of pastimes. One such is the rabana, a large circular drum played by women during the Sinhala New Year to the accompaniment of songs known as raban pada. This item has its origins in the Malay rebana, especially the type known as rebana ubi. The Malay term itself seems to derive from the Arabic rabbana ‘Our Lord’, which figures prominently in Islamic devotional music sung to the accompaniment of the drum.

The popular pastime of kite flying also seems to have been introduced by the Malays. The Sinhala term for ‘kite’ sarungalaya seems to be connected to the Sundanese sarenkol ‘a small tubed bamboo, crooked at every joint, diverging at some angle from the preceding one’ or sarang ‘cross laths of split bamboo’, it being understood that bamboo is ideal for making kite frames. This is supported by an observation made by Louis Nell in his Explanatory List of Portuguese Words adopted by the Sinhalese published in The Orientalist over a century ago. He refers to the word gaviam meaning sparrow hawk applied by the Sinhalese of his day to hawk-shaped paper kites for flying, some with an Aeolian contrivance in a vibrating thin ribband of bamboo reed stretched to a bow and emitting a strong sound in a high wind. This, he says, used to be prepared by the Malay population.

Published in Halal World Ramadan 2016 Issue

AL HAJ DR. T. B. JAYAH – THE ONLY MALAY NATIONAL HERO- T K Azoor

AL HAJ DR. T. B. JAYAH – THE ONLY MALAY NATIONAL HERO

On the occasion of his 130th Birth Anniversary, it is appropriate to make mention of the signal contribution made by Dr. T. B. Jayah to the independence struggle of Ceylon.
Amongst other things, as a State Councillor, in November 1944 he spoke for 3 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.Bandranaike 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”.

In his much acclaimed speech, Dr. Jayah quite unequivocally pledged the whole-hearted support of the Muslim community for the granting of full independence to Ceylon. He stated that he had full confidence in the Sinhalese community and its leaders that they would do justice to the minorities and treat them fairly after the grant of independence. This stand taken by Dr. Jayah must be viewed in the backdrop of the political situation that existed at that time. The British were dilly dallying with the granting of independence based on the lame excuse that the aftermath would lead to a bloodbath because certain sections of the population were demanding for safeguards. Dr. Jayah allayed all those fears and stated that whatever differences that existed between the communities could be resolved amicably after the grant of independence.

This left the British Raj with no option but to accede to the demand of full independence to Ceylon.
When Ceylon gained independence in 1948, he contested the first Parliamentary Election from the multi-member Colombo Central seat and was elected the second member. He was appointed a Cabinet Minister of the D. S. Senanayake Government, the first Muslim to hold that much-coveted position.

Whilst still serving in this post, he did not hesitate when the Prime Minister asked him to take over the post of Ceylon’s first High Commissioner to Pakistan, which was much lower in rank. He served in this post for nine long years and graciously turned down an offer of Pakistani citizenship. The government and people of Pakistan appreciated his efforts so much that the University of Punjab conferred on him the title of Doctor of Philosophy (Honoris Causa) on 22nd December 1951.

The strong bonds of friendship with Pakistan which Dr. Jayah forged at these initial stages have really stood Sri Lanka in good stead, throughout the last six decades so much so, that today. Pakistan stands out as a very friendly neighbour with which Sri Lanka has been having very good ties, economically, culturally and educationally. The support given by Pakistan in the Eelam war bears very good testimony to these very warm and cordial relations.

Tuan Branudeen Jayah was born in Galagedera on 01st January 1890. His father was Sergeant Cassim Jayah and mother was Nona Jayah (nee Sourjah). Although he started schooling at the age of 11 he was such a brilliant student that he was given treble promotions twice, which made up for his late start. Winning a scholarship to St. Thomas College, young Jayah once again showed his brilliance by winning a number of prizes in this prestigious College. He thereafter obtained his Bachelor’s Degree from the University of London and chose teaching as his profession.

After serving as an excellent teacher at Dharmaraja College Kandy, Prince of Wales College Moratuwa and Ananda College Colombo, he took over as Principal of Zahira College Colombo on 01st September 1921. In his twenty seven years of stewardship at Zahira until 1st 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. 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 visionary qualities of Dr. Jayah became apparent at an early stage, when he gave a lot of prominence to the teaching of English. He was convinced that Ceylonese could take their rightful place in the world stage only with a very outstanding knowledge of English and left no stone unturned in his effort to impart impeccable English to all his students whilst not neglecting the National Languages.

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 Dr. A. M. A. 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 Rev. 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.”

Dr. Jayah has proved himself to be a true patriot and a personality worthy of emulation. He always envisioned a united Ceylon where all communities who have made it their home could live and work in peace and harmony to achieve prosperity. He firmly believed that success came from complete obedience to Allah Almighty and in following the methodology of His last and greatest Prophet, Muhammed (O.W.B.P).

After his return from Pakistan, he continued to engage in social work and was Patron, President and Chairman of 55 Organizations. He was appointed to Parliament once again in March 1960 and was serving as an MP at the time of his death.

His recall by Allah itself was so significant that he breathed his last in Medina on 31st May 1960 after accomplishing the mission of setting up a Pilgrims’ Rest for Hajis (called Ceylon House). His mortal remains were laid to rest in “Jannathul Baqi” where so many of the great companions of Holy Prophet Muhammed (O.W.B.P.) have been buried.

May Allah (S.W.T.) by His abundant mercy, admit Al Haj Dr. T. B. Jayah to Jannathul Firdous.
Marhoom Dr. Jayah was an exemplary character and trail blazer who was a beacon of light to the Malays and Muslims of Ceylon. His honesty and sincerity in dealing with the Sinhalese and Tamil leaders of that time, won him utmost respect and acclaim. At a time when racists and other extremists are trying their utmost to harass and subjugate us, it is in our interest to perpetuate his memory and carry on his legacy for the greater good of Sri Lanka.

COSLAM marked his birth anniversary on 10 occasions from 2006 to 2017 and his death anniversary in 2002 by inter alia hosting the Dr. T. B. Jayah Oration. Financial constraints prevented us from continuing this very vital project in 2018 and 2019.