by : Mohammed Rafeeq
Soci-economic background
Despite their adverse
condition these people were
very God-fearing and held on
to their religion with
inflexible faith. The spark
of Islam they had brought
from India was kept ever
ablaze by them; deep within,
their breasts their love for
their religion found
prominence above all other
avocations. It was an age of
faith and as such their
beliefs were also built.
They made no technical
research, but followed a
prescribed form of
ceremonials in which they
had been brought up in their
homeland.
Islam as a great spiritual
force clearly demonstrated
itself in the lives of these
people for though they had
woven many strange and
superstitious ideas around
its non-fundamentals; they
maintained the Central
Doctrines with unadulterated
purity. With a fanatical
zeal they served their
religion with loyalty and
devotion and completely
resigned themselves to the
Will of God.
While the bulk of children
were still working in the
cane fields, a small
percentage of privileged
boys received the scanty
education which was
available. They were taught
English through the Canadian
Mission schools to which
Institution, Indians should
never be ungrateful; Urdu
and Arabic reading of the
Qur'an were privately taught
by sacrificing individuals.
The girls, however, did not
have an equal share in
education as the boys. Their
place was considered to be
the home, hence no English
was taught to them and those
who could not spare the time
to go to the Maktabs owing
to pressure of house work
remained unfortunate
illiterates.
Among the many who kept the
dim light of Islam glowing
in those gloomy days, the
names of the following
gentlemen will ever remain
shining in the dark horizon
of early Islamic history in
Trinidad. Sayad Abdul Aziz
the foremost and by far the
most important character may
truthfully be said to be the
father of Islamic
stabilization in Trinidad.
He was one of those who
could have read, written and
understood Urdu, besides
which he was a qualified
mathematician and could have
solved many a technical
problem. Versed in 1slamic
jurisprudence he was a
genius and was capable of
ruling a state. He was a
research scholar and was
much influenced by the works
of Sir Sayad Ahmad Khan. He
lived at Princes Town in the
south of Trinidad, but his
influence was felt all over
the Colony. He had a very
amiable disposition and
scores of boys and young men
could always be seen around
him imbibing the spirit of
Islam at his feet. He
organised the first Islamic
Society known as the
"Islamic Guardian
Association".
Shaikh Bahadoor Ali sent his
son Yacoob Ali to India. The
latter came back as a Hafiz.
He had memorized the Qur'an
by heart and could chant the
inspiring verses in a very
melodious tone. This was a
great honour and it won for
him the admiration of the
Muslims of the island.
Among others who taught, or
in one form or another
assisted in Islamic duties
were Zahoor Khan of Couva,
Ishmile Khan of California,
Meer Hassan, Elahi Baksh and
Bheekam Syne of San
Fernando, Fateh Ali of Iere
Village and Amjad Ali Meah
of Princes Town.
While the South was thus
paving their way, the North
was not far behind. Mr.
Abdul Ghany was a seeker of
knowledge; he launched into
business, which resulted in
a very successful career. He
maintained at his own
expense a maktab at St
Joseph for a considerable
number of years. Here Urdu
and the Qur'an in Arabic
taught by Bahoo Khan, an
able teacher.
Yarcoob Khan of St.Joseph
was another educationist and
turned out many a good
scholar in Arabic, Urdu and
Persian. He paid much
attention and laid great
stress in reading the Qur'an
and pronouncing the Arabic
words properly.
Dean Mohammed was a pupil of
Yarcoob Khan and possessed
an impassioned love for
Islam and education. He
established a maktab at his
home and personally taught
scores of students from near
and far without any
remuneration. He devoted
much of his time in research
of Islamic techniques and
after the close of his daily
work and his maktah a group
of young men always gathered
at his home until late at
night discussing religious
problems.
There was also Hafiz
Nasir-ud-deen at Tacarigua
who knew great portions of
the Qur'an by heart and who
also devoted himself to
teaching students in his
area. Among teachers of the
North were also Subratee
Meah of St. Joseph and Baboo
Meah of San Juan.
There resided a religious
gentleman in Tunapuna -
Ruknuddin Meah - who in his
later years performed the
pilgrimage to Mecca and was
afterwards known as Haji
Sahib. It was after the
death of Sayad Abdul Aziz
that Haji Ruknuddin Meah was
elected Qazi of the Muslims
of Trinidad.
Over fifty mosques scattered
all over the Colony stand as
living monuments of their
religious zeal. They
identified themselves-as
very thrifty in all
occupations: as businessmen,
tradesmen and
agriculturists, while a
great majority continued in
their work on the fields.
The first generation showed
a marked intellectual
progress, among them being
doctors, lawyers, clerks,
bookkeepers, justices of the
peace, etc. Though the
second generation were
better equipped
intellectually, yet there
never dawned upon them any
consciousness for racial or
religious preservation.
Their term was one of
passive adherence, in which
they did no harm. For them
life was perpetual motion of
unconscious improvement and
unconscious discovery.
When one reflects upon the
condition in which these
people came here -
disappointed, poor and
illiterate in their serfdom
- Rip Van Winkle cannot help
but admire and congratulate
them for having preserved
their identity for over a
century.
THE FIRST MISSIONARY
In 1914 there came to
Trinidad a very pious
gentleman who had travelled
all the way from India via
Fiji and Mauritius. His name
was Moulvi Haji Sufi Shah
Mohammed Hassan Hanfi Qadri.
He claimed to be from the
lineage of Sufis and indeed
his Oriental garb,
resembling much the attire
of a Coptic Patriarch,
coupled with his vigil and
devotion to Islamic
ceremonials won for him much
respect and veneration from
his followers.
He practised the system of'
"Peeree Mureedee" and bound
his followers by a written
declaration called "Shagara".
All those who accepted him
as their Peer (guide) were
assured of Heaven. He laid
great stress upon the garb
of a Muslim and almost made
it a fundamental
requirement. Women were to
wear flowing pyjamas and
long 'Koorti' while the men
would wear broad Eastern
pyjamas will long coats and
a turban or a brimless hat
of Fez or cloth. People who
did not dress in this manner
were hurled out of the pale
of Islam. Despite his
rigidity and violent
anathema of Kufr, his
followers kept increasing
daily.
This infiltration aroused
the fury of the thinking
men, while "Red Beard" (for
so he was known afterwards)
continued to sway hundreds
towards his fold. Sayad
Abdul Aziz Meah of Princes
Town began to explode the
baseless dogmas while at a
public meeting in the Mosque
at Tunapuna under the
Presidency of Subratee Meah
and the 'fatwa of Kufr-' was
passed on Peer Hassan. As
soon as the old "Peer"
realized that things were
taking a different turn and
the community was dividing
itself in strife, he decided
to leave for India. Peer
Hassan left these shores in
1918.
THE SECOND MISSIONARY
Minor differences continued
to appear and the rifts
gradually widened. A couple
years later a Committee
comprised of, among others,
Haji Ruknuddin Meah, Abdul
Ghany, Rahamut, Ameer Baksh
and Emam Baksh, decided to
send for a Moulvi from
India. Communications were
duly passed between the
Committee and The Woking
Mission of England, and
ultimately in the latter
part of 1921 there arrived a
Moulvi by the name of Fazal
Karim Khan Duranni, B.A.
This missionary proved to be
a bitter disappointment to
the committee responsible
for him, for while they
anticipated a Moulvi: of the
Hanafi Sect, Fazal Karim
Khan Duranni was an Ahmadi
who accepted Mirza Ghulam
Ahmad as the Promised
Messiah of Islam. He
recanted in later years. He
taught that Jesus was dead
and denied his fatherless
birth; also that the Holy
Prophet's Ascension to
Heaven was spiritual and not
physical, etc. The committee
continued to support him
financially but he was
opposed by Haji Ruknuddin
Meah in his beliefs.
A master of the English
language, Mr. Duranni proved
to he a thunderbolt to
Christian carpers of Islam;
his reply to Rev. Forbes was
a masterpiece in itself: he
did much to eradicate false
ideas of Islam among
Christians. Among his
publications in Trinidad
were three pamphlets: "The
Virgin Birth", "Trinity
Original Sin and the Book of
Genesis" and "The Promised
Land".
Among his own people,
however, he effected a very
mild and exceedingly weak
reform. A man of his ability
could have achieved much in
Trinidad, but his one great
fault was that he sacrificed
any cause, however sacred or
great, to his own whims and
passions. He had founded an
Arabic class in the North
and on account of some
trifling dispute he
discontinued his services
and shattered what might
have been the landmark of
his career.
After two years of service
Mr. Durrani left these
shores in 1923. While he had
effected a mild reform among
the younger generation, his
work had no permanence as he
had left no foundation of
organisation behind him, and
as he left, his work also
went into a deep sleep.
There was one youth,
however, from Siparia, Ameer
Ali by name, who, fired by
the love of Islam, seized
the opportunity extended to
him by Moulvi Fazal Karim
Khan to take a course in
Islamic theology at the
Ahmadiyya Anjuman
Ishaat-i-Islam. Lahore. He
accordingly sailed to India
in 1923.
THE ANJUMAN TACKVEEYATUL ISLAM
Islam again took a downward
turn and in 1926, a
committee again rose up.
Among them were: Sayad Abdul
Aziz, Ruknuddin Meah, Abdul
Ghany, Ameer Baksh, Rahim
Baksh, Shaffie Mohammed,
etc. They founded an
association and named it the
Anjuman Tackveeyatul Islam
and the organisers took an
oath with the Holy Qur'an in
their hands, that they would
never forsake the Anjuman
under any circumstances.
Under its first Qazi, Sayad
Abdul Aziz, the association
maintained a good standard
and Muslims were brought
together in unity. At the
death of this great man in
1928, the Qaziship passed
into the hands of Ruknuddin
Meah. This gentleman was a
very modest ruler who was
greatly handicapped by not
knowing the English language
which was now gaining
prominence. He was, however,
always willing to vacate his
high office in favour of a
better man. His intention
found a loophole during the
introduction of a Divorce
Bill in Trinidad when the
Qazi was mis-advised to sign
a protest against the Bill.
A letter appeared in the
"Trinidad Guardian" written
by myself, pointing out the
error in protesting against
divorce which was sanctioned
by the Holy Qur'an. The Qazi
sent in a public resignation
of his office and all
entreaties and begging fell
on deaf ears.
One Mohammed Hosein of San
Fernando then came on the
scene and supported the
stand of the Qazi in his
action. Mr. Aziz Mohammed of
Tunapuna then took up the
post as President of the
Anjuman.
THE AGE OF ENQUIRY
In 1930 Moulvi Ameer
Ali returned from
India after having
graduated in Islamic
theology and toured
Egypt and more than
half the continent
of Asia. He was
given a warm
reception by the
Anjuman and shortly
after was appointed
Mufti, under the
presidency of Mr.
Salamat Ali of Arima.
Questions poured
forth from all
quarters to test the
Moulvi's ability and
grave doubts were
entertained by
certain sections as
to whether he
belonged to the
Kadiani Mirzai party
or to one of the
Imams of the
Sunnat-al-Jamaat.
The Moulvi was a
non-sectarian
Muslim, but having
spoken certain words
at a meeting on
December 29, 1931,
at the Liberty Hall,
Port of Spain
relative to Mirza
Ghulam Ahmad without
condemning him
wholesale it was
deduced that he was
secretly a supporter
of the Mirza.
Henceforth waves of
opposition were
instituted against
the Moulvi Sahib and
it was propagated in
every corner of the
Island that Ameer
Ali was a Kadiani
and his supporters
Kafirs, despite the
fact that denials
were published from
time to time by the
Moulvi Sahib that he
was not an Ahmadi,
that he had not
taken the pledge of
the Ahmadiyya
Anjuman
Ishaat-i-Islam of
Lahore, nor had he
any particular
beliefs on Mirza
Ghulam Ahmad, one
way or another.
Moulvi Ameer Ali had
already ushered in a
new era of enquiry
and no one cared
even to believe the
word of God without
thorough
examination. A great
scholar of Islam, he
possessed the
advantage of knowing
Arabic, English and
Urdu over his
adversaries who had
to depend upon
translations in Urdu
to support their
contentions. The
Moulvi Sahib taught
Islam in conformity
with new thought and
scientific
discoveries. He
propagated the idea
that Jesus was dead,
that he was not
taken up to Heaven
alive and therefore
would not come back;
that the Ascension (Miraj)
of our Holy Prophet
Muhammad (upon whom
be peace) was not in
conformity with the
Spirit of Purdah as
propounded by the
Holy Qur'an. He
advocated that women
should work side by
side with men and be
given equal
privileges in the
social development
of the community.
These ideas and
several other
reforms struck the
older heads like a
thunderbolt from the
blue. The storm of
opposition can
better be imagined
than described for
it was repetition of
history, the same as
when any great man
introduced a new
thought and suffered
untold misery and
martyrdom at the
hands of the vulgar
only to be idolized
after his death. So
as time went along
the persecution
which at first was
done in the name of
religion became
quite a personal
matter and the
feeling developed
that Ameer Ali must
be annihilated at
any cost.
In June 1935 Moulvi
Ameer Ali was made
Life President of
the Tackveeyatu1
Islamic Association
of which he was
already Mufti. A
strong committee
rallied around him,
among them his two
most ardent
supporters and
co-workers, Mohammed
Hakim and Mohammed
Rafeeq. The trio had
so consolidated
themselves for the
sake of Islam that
their names became
synonymous with one
another and so it
could undoubtedly be
stated that whatever
progress was made by
the Tackveeyatul
Islamic Association
was made by the
combined efforts of
these three
gentlemen.
The Tackvceyatul
Islamic Association
was incorporated as
a non-sectarian body
and was the first
Muslim body in
Trinidad to be
incorporated; the
Ordinance is cited
as No. 39 of 1931.
It is no
exaggeration to say
that the
Tackveeyatul Islamic
Association was
always actively
engaged in the
welfare and social
development of
Muslims generally,
despite the stiff
opposition it got
from its sectarian
rivals.
THE ANJUMAN
SUNNAT-UL-JAMAAT
The Anjuman
Sunnat-ul-Jamaat
Association
was founded
mainly on
account of
the
differences
caused by
the
preaching
and reforms
of the
Tackveeyatul
Islamic
Association.
After a
controversy
on the
Muslim
Marriage and
Divorce Bill
around the
year 1933, a
few members
"seceded"
from the
T.I.A. and
formed the
Sunnat-ul-Jamaat
Association.
This
association
represented
the Hanafi
School of
Thought who
formed the
bulk of the
Muslim
community
and
administered
to the needs
of their
particular
section. It
was
incorporated
in 1935.
This
association
carried on a
relentless
propaganda
against
Moulvi Ameer
Ali and
opposed him
in even
those things
which were
of common
interest to
both
associations.
This
attitude of
opposition
began to eat
at the core
of the
Muslim
Community
and hampered
both
associations
from making
any
appreciable
progress.
Slowly a
gulf began
to open
which in a
quarter of a
century
became so
wide that
there were
two distinct
communities
in the
Muslim
Brotherhood.
The
Sunnat-ul-Jamaat
sent a
representative
to India to
select a
Moulvi who
could
successfully
bolster up
the waning
spirit of
the Anjuman
which was
now growing
lethargic.
Moulvi
Nazeer Ahmad
Seemab came
in the
latter part
of 1935. The
failure of
his mission
and the
weakness of
his
leadership
was
discerned
from the
very first
week of his
arrival,
when he
failed to
persuade his
organisation
to accept an
invitation
of welcome
for him from
the
Tackveeyatul
Islamic
Association.
Instead of
bridging the
gulf he left
it just the
same or made
it a little
wider. He
had to
suppress
many of his
ideas which
blended with
those of the
T.I.A. in
order to
appease his
benefactors,
but whatever
of his ideas
he divulged
in secret
bred a new
section
within his
own
community.
He left for
his homeland
around 1937.
THE TABLIGH-UL-ISLAM
ASSOCIATION
In 1939
Maulana
Nazeer Ahmad
Seemab B.A.
returned at
the bidding
of some of
his secret
followers
and
established
his
headquarters
at Arouca.
He was well
aware of
conditions
in Trinidad
from his
first visit,
but now that
he had
exposed the
predicament
in which he
was placed
by his first
importers,
he lost
favour with
them and
hence arose
the danger
of forming a
third
community.
He founded
the
Tablighul-Islam
Association
in 1940
which
subscribed
largely to
the Hanafi
School of
Thought in
religious
matters. As
would be
seen from
the name of
his
association
he laid its
foundation
on Tabligh-"Propagation
by
Education".
He was the
pioneer of
tangible
progress in
Muslim
education.
He
maintained a
regular
daily
elementary
school at El
Socorro, San
Juan, with a
similar
curriculum
in the other
Denominational
schools of
the Colony
by
subscriptions
solicited by
his
organisation.
This
continued
for a few
years but he
never lived
to see
Government
aid granted
to his
school. He
died in 1942
and left his
association
like an
infant babe.
The
president at
that time
was Mr.
Abdul Ghany
and the
secretary
was his son
Noor M Ghany.
THE AMALGAMATION
On the death
of Moulvi
Nazeer Ahmad
his
association
had a total
of 233
members.
This was but
a drop in
the ocean of
the Muslim
population
and it was
not possible
for them to
carry on
without a
leader. A
committee
headed by
the
president,
Mr. Abdul
Ghany made
negotiations
with the
Tackveeyatul
Islamic
Association
and after
ironing out
several
differences
both these
associations
were
amalgamated
on February
7, 1943. The
Tabligh ul
Islamic
Association
was
dissolved
and its
membership
absorbed by
the
Tackveeyatul
Islamic
Association,
Inc.
Many months
had not
passed
before
trouble
began anew.
Differences
of opinion
began to
manifest
themselves
in partisan
feelings,
sectarian
wrangling,
modern
reforms,
educational
policies
etc, etc.
The
amalgamation,
which had
been ushered
in with such
high hopes,
was smashed
to pieces
and exactly
one year
after in
February
1944, there
was a
distinct
split. The
association
was divided
into two,
and physical
violence was
avoided only
by the
intervention
of the Law.
A chain of
litigation
and
injunctions
followed
which lasted
for about
three years.
Finally the
party headed
by Moulvi
Ameer Ali
again showed
their
magnanimity
and
relinquished
their
connection
with the
Tackveeyatul
Islamic
Association
for whose
development
they had
laboured for
over fifteen
years. There
is nothing
to stop the
march of
progress and
truth and
Islam was
not to he
stifled
within the
narrow
limits of
sectarian
boundaries.
Moulvi Ameer
Ali and his
party were
undaunted,
and on
Pakistan Day
August 15,
1947 the
Trinidad
Muslim
League was
founded as a
Non-Conformist
(Ghair
Mukallid)
body.
Its
foundation
was laid
only after a
thorough
survey of
world
Islamic
conditions.
The
Universal
Brotherhood
of Islam was
preserved by
the
proclamation
that any one
who accepted
the Holy
Kalima "La-ilaha-illallah
Muhammad-ur-Rasool
Allah".
"There is no
God but one
God and
Muhammad is
the
Messenger of
God", is a
Muslim.
There is
nothing to
make one a
Kafir except
denial of
the above
formula. The
authorities
on religious
matters were
the Holy
Qur'an and
Sunnah of
the Holy
Prophet
Muhammad
(upon whom
be peace).
"Paradise
lies at the
feet of
Mothers"
said the
Prophet, and
women must
be placed
back on a
high
pedestal.
The history
of the
Trinidad
Muslim
League
during the
brief span
of six years
can fill a
volume. I
shall not
deal with
that, since
this will
appear
elsewhere in
this
Brochure
under a
separate
title. This,
however, I
shall say,
that during
the past,
internal
wrangling
were
responsible
for keeping
alive the
spark of
religion
among a
community
rising in
stages from
the ground.
This was a
necessary
feature for
self
preservation,
but today
with the
high
standard of
education
and the
realization
of tolerance
in religion
there is an
open avenue
very wide in
expanse for
the younger
generation,
and for this
reason I say
that the
foundation
laid by the
Trinidad
Muslim
League is
not only a
lesson for
Muslims in
Trinidad hut
provides
food for
thought to
Muslims in
any part of
the world.
EDUCATION
DEVELOPMENT
There was a
very great
disadvantage
in
educational
affairs for
both Muslims
and Hindus,
which lasted
for over a
hundred
years. I
refer to the
fact that
neither the
Hindu nor
Muslim
religions
were
recognized
by Law as
candidates
for running
Government
assisted
schools. The
only
religious
body
considered
for such a
privilege
was the
Christians.
In the early
days the
Canadian
Mission did
much for
Indians in
the field of
education
even though
their
central idea
may have
been one of
proselytizing
the Indians
and bringing
them within
their own
Presbyterian
fold. These
two
communities
owe much to
the Canadian
Mission. The
Canadian
Mission
taught
Christianity
in the Hindi
language at
schools.
This helped
in
preserving
the Hindi
language. In
this respect
the Muslims
were
handicapped
but they
were not
backward,
for they
established
their own
Maktabs and
taught
Arabic and
Urdu in a
system best
known to
themselves.
This
assisted
greatly in
the
preservation
of their
religion.
The Indians
however
embraced
every
opportunity
as it came
by, and from
time to time
proved they
were none
the worse in
literary and
educational
affairs if
fair
opportunities
were given
to them.
Among them
were
doctors,
lawyers,
clerks,
artisans and
they were
forging
ahead side
by side with
the other
communities.
For so long
they had
been
learning
from others,
but it was
now dawning
upon them
they also
could be
teachers of
knowledge.
The Marryat
and Mayhew
report
recommended
that the
Indian
community
could have
their own
schools like
the
Christian
denominations
by forming
an
association
for that
purpose. The
idea was
also
supported by
the Lord
Moyne
Commission.
Moulvi Ameer
Ali,
therefore,
began to
agitate in
this matter
and the
Indian
Educational
Association
was formed
in 1938. But
when an
application
for a school
was
submitted
for the
Governor's
approval,
Sir Hubert
Young, the
then
Governor,
put his
heels on the
application
and very
strongly
disapproved
the granting
of a school
on a
national or
racial basis
and the
matter was
again
shelved.
Moulvi Ameer
Ali was made
a member of
the
Education
Board in
1936. To
drive a thin
wedge
somewhere in
the
Education
Department
for the
Indians was
the Moulvi's
chief aim
and he never
left
anything
undone to
achieve this
purpose. At
one of the
meetings of
the Board he
moved the
resolution
that the
Hindu and
Muslims
religions
should be
eligible to
receive
Government
aid in
running
schools in
the Colony.
His
arguments
were a
masterpiece,
but either
through fear
or prejudice
the vote
went against
him; he
received
only a
single vote
on his side
and his
motion was
defeated.
He had
fought in
every
quarter for
schools to
be run by
Muslims and
Hindus and
had done a
great deal
of spadework
on this
important
question. It
was during
this period
that a
school was
being run by
the
Tackveeyatul
Islamic
Association
of which
Moulvi Ameer
Ali was
President.
It was also
at this
period that
a split in
the T.I.A.
occurred,
and Moulvi
Ameer Ali
and his
party showed
their
magnanimous
qualities
and
surrendered
the T.I.A.
to Mr. Abdul
Ghany and
his party.
The school
trudged
along and
Mr. Noor
Ghany, the
secretary of
the T.I.A.,
took up the
trail. After
a short
while, the
continued
labours and
persistence
of Mr. Noor
Ghany bore
fruit when
Government
aid was
granted in
1949 to the
El Socorro
Islamia
School, the
first
non-Christian
school of
the Colony.
Both Hindus
and Muslims
are now
recognized
as
denominations
fit to run
schools in
the Colony.
To these
communities
it was as if
stored
energy was
released
from
somewhere
and in a
short period
more than a
score of
schools were
opened up by
Hindus and
Muslims
through the
good graces
of Mr. Roy
Joseph, the
Minister of
Education
and Social
Services at
that time.
With the
dawn of a
rising
consciousness
in both
educational
and
religious
fields the
way is now
open for the
preservation
of our
religion and
culture.
This is a
challenge to
the younger
generation.
Are they
bracing
themselves
for the
task? I am
sure they
are.
Source :http://www.caribbeanmuslims.com/articles/1176/1/History-of-Islam-and-Muslims-in-Trinidad/Page1.html
|
