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.

T B JAYAH - REASON FOR OUR INDEPENDENCE

JAYAH -PART OF THE REASON FOR OUR INDEPENDENCE

For the minority SL Malays the Independence day celebration would be meaningless if the great Malay National hero DR. T. B. JAYAH is not remembered. His unswerving, unbiased  stand to keep the people of Ceylon undivided under the British whose primary motive was to divide and rule is an achievement to celebrate.

As a State Councillor, 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.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”.

At a time when that government was vacillating over the issue on the grounds that rights of the minorities should be safeguarded in any future arrangement, Dr.T.B.Jayah making a historic speech during the debate, pointed out that the Muslims were more concerned about the freedom of the country, their motherland, than communal interests. This speech has been acknowledged by all, as one of the factors that contributed to the granting of independence to Ceylon at that point of time.

This Dominion speech by a member belonging to a minority community presently less than 50K strong is too special for the Malays to be proud about. When this community for two decades has been deprived of a rightful nominated seat in the legislature one is compelled to ask the powers that be as to why the Malays are conveniently ignored.

Through  courageous efforts by men like TBJ in ensuring the last European invaders off using peaceful means of the gift of the gab,  parliamentary politics has  grown to higher levels and become an enviable model in a matured democratic set up in our island home. Democracy has  withstood the test of time having to face internal strife, insurrections, repeated ethnic unrest, separatism  and civil war. Here too the Malays have always been loyal to the state, played  pivotal roles in the security services by  paying with life and limbs to protect the territorial integrity of our resplendent Isle.

Tuan Branudeen Jayah a true Melayu was born on January 1, 1890 in Galagedera. He died on May 31, 1960 in Medina and was burried at Jennathul Baqi – the ultimate resting place of many Companions and members of the family of our Holy Prophet Muhammed sal. His father, Cassim Jayah was a Police Sergeant. His mother was Nona Maimoona Jayah (nee Sourjah).

A product of St. Thomas’ College, he excelled in his studies and carried away  many prizes. He was the sole Muslim among the brilliant young men of other communities who obtained his Bachelor of Arts degree of the London University in 1911.Teaching was dearest to his heart and became his profession for the next 35 years. He taught Classics and History at Ananda College and was also a teacher at Prince of Wales, Moratuwa and Dharmaraja College, Kandy.

In 1921, aged 31 years, the Manager of the Maradana Mosque Committee, N. H. M. Abdul Cader invited him to assume duties as the Principal of Zahira College, Maradana. During his stewardship at Zahira College (1921 – 1948) he transformed it from a tottering elementary school to a premier educational institution. From 6 teachers, 59 boys, hardly any furniture and a small building he handed over the reins to A. M. A. Azeez with 10 institutions, over 3500 students and around 150 teachers. At the time of his retirement in 1948, his devoted service and hard work left Zahira with full coffers and an assured income. He even introduced sports where the Zahirians excelled in Rugger, Soccer and Boxing.

After  WW2 ,  the military occupied the College premises and had to be closed for two years. Since the  students needed to continue their education uninterrupted, Jayah opened up branches in Matale, Puttalam Gampola, Alutgama and Slave Island which schools after being  established were  given independent status. Zahira College Slave Island  was named T.B. Jayah Maha Vidyalaya in his honour.

T. B. Jayah’s thought Muslims were an integral part of the multi-racial Ceylonese (Sri Lankan) nation. Jayah’s first and original concern was the education of the Muslims, long neglected due to “Muslim conservatism”. If not for Jayah, Muslims would have remained stigmatized as backward.

Jayah 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).

When Ceylon gained independence in 1948, he was appointed a Cabinet Minister of the D.S. Senanayake Government, the first Muslim to hold that much-coveted position.

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. It was in one of his visits to the Holy City to work out this facility that he died in the Holy City of Medina.

Let us salute this great personality on the 71st Independence Day.
May Almighty Allah accept Marhoom Al Haj. T. B Jayah.

T B JAYAH'S PARENTS

T B JAYAH’S PARENTS

Mothers play a great role in building a generation. The better a mother is at raising her children, the more successfully the community is built and the more successful it is at producing heroes. You hardly ever see a great man except that a great woman is behind him who left some of her traits in his personality by way of the milk from which he was fed and the warm embrace in which he sought refuge. One of the great Malay women  who could wear this mantle of a magnificent  matriarch was none other than  Sithy Maimoon  Sourjah (Jayanona) the wife of Police Sergeant Tuan Cassim Jayah and  the beloved mother of  Tuan Arifeen and Tuan Branudin Jayah.

Sithy Maimoon  Sourjah was the  daughter of Capt. Baba Amith Sourjah and Nona Kunchon Lye( daughter of Capt. Baba Noor Tayib Lye).Her only sibling Nona Nurul Iyne Sourjah was given in marriage to Inche Wahid a brother of Ariff Sallay Wahid.

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 3 other siblings (Nona Iynone Sourjah, Subedar Drahaman Sourjah and Akim Aliph Sourjah) were the offsprings of Sourjah Rengapathy from his two wives.

Genealogically the first Sourjah to set foot in the island of Ceylon was Sourjah Rengapathy, a Colour 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.

Sithy Maimoon Sourjah’s mother Nona Kunchon Lye according to certain records available had expired at the age of 85 at Cassim Jayah’s residence down Forbes Lane, Maradana on 4th March 1922.

There is no teacher equal to a mother and there's nothing more contagious than the dignity of a father.The heart of a father is the masterpiece of nature. According to Late Murad Jayah a nephew of TB Jayah who was Chairman and founder of the Malay research organisation called CEMRO in the sixties 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. The Jayah Genealogical Tree could be viewed on websites rootsweb.com and geni.com.

Sri Lanka’s only Malay National Hero and Freedom Fighter who gave his heart and soul to the independence struggle, Tuan Branudin Jayah’s lineage from both parents are evidenced by aristocracy and connected to royalty originating from Indonesia.
T B Jayah was born on 1st January 1890 at Galagedera and died and buried in  Medina on 31st May 1960.