அஸ்னா பள்ளி - சில அவதானங்கள்

அஸ்னா பள்ளி எனது ஊரான அக்குரணையின் மிக முக்கிய பள்ளி. அக்குரணை நகரப்பகுதியில் அமைந்திருப்பது புவியியல் ரீதியாக அப்பள்ளிக்கு தனித்துவமான அடையாளத்தை பெற்றுக்கொடுக்கிறது.
இலங்கையில் எனக்கு மிகவும் பிடித்த பள்ளிகள் இரண்டு. ஒன்று ஜாமியா பள்ளி. அடுத்தது அஸ்னா பள்ளி. ரமழான் காலத்தில் அஸ்னா என்னுள் ஏற்படுத்தும் தாக்கம் அலாதியானது. இப்பள்ளி கொண்டிருக்கும் அமைதியான சூழல் இறைவனோடு உறவாடுவதற்கு எல்லா வகையிலும் துணைசெய்கிறது.
இப்பள்ளியை மென்மேலும் பலப்படுத்துவது பற்றிய சில கருத்துக்களை இங்கு குறிப்பிட விரும்புகிறேன்:

1- புராதன தன்மையை பேணுதல்
அழகுபடுத்தல் என்ற பெயரில் முழுப் பள்ளியையும் டைல்ஸ் பிடித்து அதன் புராதனத் தன்மையை இல்லாமல் செய்வதை அவதானிக்க முடிகிறது. புராதன சின்னங்கள் வரலாற்றை எமக்குணர்த்துகிறது. கஅபாவும் அதன் புராதனத் தன்மையுடன் பாதுகாப்பட்டிருந்தால் எவ்வளவு சிறப்பாகவிருக்கும் என்று கலாநிதி சுக்ரி அடிக்கடி கூறுவது இங்கு ஞாபகத்தில் வருகிறது. புராதனமே ஓர் அழகாக மாற்றமடைவது மிகவும் அவசியமானது.

2- பள்ளியும் இயக்கங்களும்
பள்ளி அல்லாஹ்வுக்கு சொந்தமானது. எவ்வியக்கமும் அதற்கு சொந்தம் கொண்டாட முடியாது. பணம் வசூலிக்கும் போது பொதுவாக அனைவரிடமும் வசூலித்துவிட்டு நிகழ்ச்சிகள் ஏற்பாடுசெய்கின்ற போது ஏதாவதொரு இயக்கத்துக்கு பக்கச்சார்பாக நடந்து கொள்வது எவ்விதத்திலும் ஏற்றுக்கொள்ள முடியாத ஒன்று. அனைத்து இயக்கங்கள், நிறுவனங்களையும் அரவணைக்கும் பள்ளியாக இது வடிவமைக்கப்பட வேண்டியுள்ளது.

3- பள்ளியும் பெண்களும்
அண்மைக்காலமாக பெண்கள் தராவீஹ் மற்றும் கியாமுல் லைல் தொழுகைகளில் நோன்பு காலங்களில் கலந்து கொள்வதற்கான வாய்ப்பை அஸ்னா ஏற்படுத்தி தந்திருப்பது ஆரோக்கியமானது. சில பயான் நிகழ்ச்சிகளுக்கும் அவர்கள் அழைக்கப்படுகிறார்கள். உண்மையில் இவை வரவேற்கத்தக்க மாற்றங்கள். பெண்கள் விடயத்தில் இன்னும் பல மாற்றங்கள் ஏற்படவேண்டியிருக்கிறது. ஐவேளை தொழுகைகளிலும் கலந்து கொள்வதற்கான அனுமதி அளிக்கப்படுவதுடன் பொருத்தமான இடமொன்றையும் ஒதுக்கிக் கொடுத்தல்.
தாரிக் ரமழான் குறிப்பிடுவது போன்று அஸ்னா நிர்வாக சபையிலும் அவர்களுக்கு அங்கத்துவம் வழங்கவேண்டியுள்ளது. பெண்கள் சமூகத்தின் அரைவாசியினர். அவ்வரைவாசியை நிர்வகிக்க மிகவும் தகுதியானவர்கள் அவர்கள்தான்.

4-பள்ளியும் வாசிகசாலையும்
அஸ்னா பள்ளியின் அமைவிடம் வாசிகசாலையொன்று அமைக்கப்படுவதற்கு மிகவும் பொருத்தமான இடம். பள்ளி ஆன்மீகம், அறிவு இரண்டையும் வளர்க்கும் இடம். பொருளாத ரீதியாக அதற்குதவக்கூடியவர்கள் பலர் இருக்கின்றனர்.

குத்பாவும் பள்ளியும்
இளைஞர்களும் பள்ளியும்
பள்ளியும் ஏனைய மதத்தவர்களுடனான உறவும்
ஓர் பள்ளியைப் பொறுத்தவரை இதுபோன்ற விடயங்களும் முக்கிய இடம் வகிக்கின்றன. இவை நீண்ட கலந்துரையாடல்களுக்கு உட்படுத்தப்பட வேண்டும்.

Wekanda Jummah Masjid

The Wekande Jummah Masjid made history when it completed 232 years of its existence on 1st Muharram 1433 is the oldest Jummah Masjid in Slave Island as well as one of the oldest in Colombo. . This is in it itself a striking phenomenon- an unbroken history of service to the Muslims in a non-Muslims country but the circumstances surrounding its founding are no less remarkable. The land on which the mosque was built was purchased in 1786 (A.H. 1201)by Pandan Bali, a Javanese noble man who had been exiled to Ceylon with his family and retinue. Pandan Bali purchased the land in extent 1 morgen 383 square perches & 48 square feet and donated it in 17th August 1786 (A.H.1201) to Sabu Latiff, the scion of a long line of priests from Java, for use as a Mosque and graveyard for Muslims.

The masjid was donated by Pandan Bali a wealthy civilian who came with the Malays of Military contingent that arrived with the Dutch. He got married in Beruwala and longing for a child. Then he made a vow to build a mosque if he was blessed with a child. A baby girl was born and she was named as Sariya Umma (also known as Pallie Umma). Pandan Bali fulfilled his vow by donating a land with a masjid and a burial ground. The descendants of Pandan Bali are currently known by the surname ‘Pallie’.

Colombo Grand Mosque

Colombo Grand Mosque (Founded 8 or 16th century)
The Colombo Grand Mosque is the main mosque in Sri Lanka. It occupies a unique place in the life of Sri Lankan Muslims. Its early origins are hidden in the dim past where legend and tradition are interwoven with history. However it does have a documented history of nearly 500 years. It is believed that the famous Sir Alexander Johnston discovery of the Colombo Arabic Inscription tombstone dating to 948AD was found in the old Colombo Muslim cemetery that was next to the Grand Mosque. This gravestone is currently at the Colombo National Museum. This indicates the mosque might be at-least 1100 years old and possibly the oldest mosque in Sri Lanka.

In 1820s, the mosque had been inadequate for the growing congregation of Colombo Muslims. So the Mosque was redesigned and rebuilt by a Malay Architect Muhammad Balangkaya. The renovated mosque was a two-storey Mosque building and was probably the first mosque of its kind in all of Sri Lanka at that time. Even the British Governor of Ceylon visited the mosque in 1826 and commended the architect. An additional wing was later constructed in 1897. The mosque was reconstructed again during 1900s to meet the demands of time.

The present Colombo Grand mosque is a imposing grand structure but completely rebuilt a few decades ago. Their is hardly any evidence in the mosque to suggest it might be centuries or a millennium old except the first Muslim school building at its back. There is also a old Canon Gun that dates to 1897 which was fired to indicate the times of break of fast, end of Suhoor during the Islamic month of Ramadan and was also used to indicate the start of the Eids (festivals).

Jami Ul-Alfar Mosque (Red Majid), Colombo

Jami-Ul-Alfar Mosque (Tamil: மஸ்ஜிதுல் ஜாமிஉல் அஃபார் அல்லது சம்மாங்கோடு பள்ளிவாசல், translit. Sammankodu Pallivasal, (known colloquially as the Samman Kottu Palli, Rathu Palliya, Red Masjid or the Red Mosque) is a historic mosque in Colombo, Sri Lanka. It is located on Second Cross Street in Pettah. The mosque is one of the oldest mosques in Colombo and a popular tourist site in the city.

History
Construction of the Jami-Ul-Alfar Mosque commenced in 1908 and the building was completed in 1909.The mosque was commissioned by the local Indian Muslim community, based in Pettah, to fulfill their required five-times-daily prayer and Jummah on Fridays. The mosque's designer and builder was Habibu Labbe Saibu Labbe (an unqualified architect), and was based on details/images of Indo-Saracenic structures provided by South Indian traders, who commissioned him. It is a hybrid style of architecture, that draws elements from native Indo-Islamic and Indian architecture, and combines it with the Gothic revival and Neo-classical styles. Originally it had the capacity for 1,500 worshipers although at the time only around 500 were attending prayers.

It is a distinctive red and white candy-striped two-storey building, with a clock tower, and is reminiscent of the Jamek Mosque in Kuala Lumpur, Malaysia (constructed in 1910).Before other landmarks were built, some claim that the Jami Ul-Alfar Mosque was recognized as the landmark of Colombo by sailors approaching the port.

In 1975 the mosque, with the assistance of the Haji Omar Trust, purchased a number of the adjoining properties and commenced building an expansion to the mosque to increase its capacity to 10,000.

Pottuvil Grand Masjid

Pottuvil Grand Masjid was founded in 1890 by Saibo Marikkar. It was a very modest structure made of palm leaves until 1948 when it was rebuilt with brick. The present structure with beautiful dome and minarets was built in 2014 by Sadaqatullah Hajiar. It is now commonly known

Galle Muhidheen Jumma Masjidh

Galle Muhidheen Jumma Masjidh is one of the oldest​ mosques​ in Sri Lanka which is situated in Galle. Galle is the Southern Coastal capital of Sri Lanka . This Masjidh has been built in A.D 754.
இலங்கையில் முதலில் நிர்மாணிக்கப்பட்ட மிகவும் பழமைவாய்ந்த பள்ளிவாசல்களில் இதுவும் ஒன்று. முஹித்தீன் ஜூம்ஆ பள்ளிவாசல் கி.பி 754 ஆண்டில் இலங்கையின் தென் பகுதியின் தலை நகரான காலி சோைல நிர்மாணிக்கப்பட்டது. அரபு வர்த்தகர்களால் இது நிர்மாணிக்கப்பட்டது. உம்மைய வம்ச ஆட்சிக்கு முடிவுகட்டிய அப்பாஸிய ஆட்சியின் முதலாவது ஆட்சியாளர் அபுல் அப்பாஸ் அஸ் ஸபா மறைந்த ஆண்டில் இந்த பள்ளிவால் அமைக்கப்பட்டுள்ளமை சிறப்பம்சமாகும்

HISTORICAL MUSLIM TOWNS OF SRI LANKA (PART - 2) - TOWN OF BERUWELA - HOME OF THE OLDEST MOSQUE IN SRI LANKA

Ketchimalai Mosque, Beruwala, Sri Lanka

Beruwela, in the south western costal belt of Sri Lanka is a relaxed beach resort which attracts independent travelers and families alike. The name Beruwela is derived from the Sinhalese word Beruwela (the place where the sail is lowered). It marks the spot for the first Moorish settlement on the island, established by Arab traders around the 8th century AD. A large population of Sri Lankan Moors, many of them gem traders, still live in this area, particularly in the "China Fort" district. The oldest mosque in Sri Lanka - the Kachchimalai Mosque - was built by the first Arab settlers on a rock. A focal point for Sri Lanka's Muslim minority, Kechemalai Mosque at beruwela marks the location of the first recorded Muslim settlement on the island in 1024. 

Mosque at Naleemiah Institute, Beruwala, Sri Lanka

HISTORICAL MUSLIM TOWNS OF SRI LANKA (PART - 1) - CITY OF PUTTALAM

CITY OF PUTTALAM

Puttalam, situated about 80 km north of Colombo.  The sailing vessel of one of the greatest Arab traveler of the medieval times to land in the Puttalam lagoon in 1344. He was non other than Ibn Battuta, the native of Tangiers in Morocco. He had set out for the traditional pilgrimage to Mecca, got bitten by the travel bug and continued to roam for some thirty years a record 75,000 miles covering all Muslim countries except central Persia, Armenia and Georgia. 

Battuta’s record of his travels the Rihla is one of the most famous travel journals. 

“First, though the book is commonly referred to as “the Rihla,”that” is not its title, properly speaking, but its genre. (The title is Tuhfat al-Nuzzar fi Ghara’ib al-Amsar wa-’Aja’ib al-Asfar, or A Gift to Those Who Contemplate the Wonders of Cities and the Marvels of Traveling.) The Prophet Muhammad’s traditional injunction to “seek knowledge, even as far as China” had the effect of legitimating travel, or even wanderlust, and, in the Islamic middle ages, gave rise to the concept of al-rihla fi talab al-’ilm, travel in search of knowledge. In Islamic North Africa in the 12th to 14th centuries, as paper became increasingly widely available, educated men began to pen and circulate first-hand descriptions of their pilgrimages the Holy Cities of Makkah and Madinah. ( Editors of the Longest Hajj by Douglas Bullis)”.

In medieval Sri Lanka travellers’ rest stops were called Ambalama’s and were made of stone and wood pillars. The peripatetics may have cooled off in a nearby stream, had their home wrapped parcel of food , chewed their packet of betel, snoozed on a stone slab in an Ambalama before proceeding on their journey. 

Now, couple of centuries down the line from Battuta’s day, we are spoilt for choice. There are inns, cafes, the good old colonial relics the Rest Houses and an abundance of little kades or wayside boutiques that carry name boards grandly denoting it is a Hotels. These please note are quite different from the star class variety. “Hotel” is a term used quite generously on name boards, but basically they are pitstop cafes catering for travellers, truckers -lodging is not always available. This one we stopped at was on the Puttalam- Anuradhapura road. 

This Masjid built near the spot where Ibn Battuta was supposed to have landed, is a proud land mark in Puttalam.Apparently Battuta’s writings describes pearl fishing in Puttalam, a visit to Adam’s Peak, Dondra (Dewinuwara), and Galle, the other town in the South where many of the Arab traders landed. Batutta after his travels in Ceylon is supposed to have sailed back to India from Puttalam.

Was Puttalam and Galle then rich markets where traders of many nationalities roamed? Did the Sinhalese. Tamils and Muslims live together amicably? 

A unique trilingual slab found in Galle in 1911, now in the Colombo Museum has inscriptions in Chinese, Persian and Tamil. The inscription is dated 1403 AD, the tenth regnal year of the Chinese Emperor, Ying Lo. the slab is said to have been installed in Galle by Chen Ho (1371-1435).

Did Battuta determinedly set out to have a good time, or did he just take off with only the adventure lust and stars to guide him? We as travelers cannot hold a candle to him. Sometimes, we spend a lot of money, select destinations carefully, and yet the magic eludes us. Sometimes, in life too we think we’ve got it all right to have a good time and someone or something moves the goals or puts a spoke in the plan. Often the nicest experiences in my life have come my way more subtly, when I am least expecting them. They don’t seem like much to write home about, but then I am here writing because this is precisely what I’d like to remember. 

This Moulam Makam Masjid, Puttalam History traced back to 1880, the original Mosque was built on the land gifted by "Moulam Meera Nachia". When construction began in 2003 for the new mosque remains of a previous foundation was seen, indicating that the mosque may have a history over 200 years!
After 43 years of service to the community, In 1923 the mosque was rehabilitated by the head of the Moor’s movement

"Sak Hamid Hussain Marikkar" Since 1880 the mosque has been a great asset for the muslim community of Puttalam. In 2000 it was decided that the mosque was in need of major reconstruction to suite the needs of the growing muslim community of Puttalam. And in 2000 work started on re-construction but was stoped due to reasons unknown.

2003 the re-construction was initiated with new vision in providing worshippers with better facilities. Construction began on the "20th of August 2003" in memory of late"Shahul Hameed Abu Haniffa".
And in a very short time of "50 weeks" the new "Moulam Makam Mosque" was completed!
On the "6th of August 2004" the grand opening was held with the Friday Jumma prayers

The mosque can accomodate approxmately 3000 (2000 inside 1000 in the mosque garden). Over 3500 worshipers were gatherd on that friday from Puttalam and neighbouring areas for Jumma prayers. Showing the ability of Moulam Makam Mosque to unite muslims as it did in 1880!

Like our Page - Sri Lankan Muslims

.Subscribe to our Channel - NAC

Wekanda Jummah Masjid, Slave Island, Colombo 02

History of Masjid

The Wekande Jummah Masjid made history when it completed 232 years of its existence on 1st Muharram 1433 is the oldest Jummah Masjid in Slave Island as well as one of the oldest in Colombo. . This is in it itself a striking phenomenon- an unbroken history of service to the Muslims in a non-Muslims country but the circumstances surrounding its  founding are no less remarkable. The land on which the mosque was built was purchased in 1786 (A.H. 1201) from Jeynadien Marikar  Sinna Cassien by Pandan Bali, a Javanese noble man who had been exiled to Ceylon with his family and retinue. Pandan Bali purchased the land in extent 1 morgen 383 square perches & 48 square feet and donated it in 17^th August 1786 (A.H.1201) to Sabu Latiff, the scion of a long line of priests from Java, for use as a Mosque and graveyard for Muslims.

What was most remarkable about the building of the Mosque was the fact that the Dutch were the rulers of Ceylon at the time they were also the colonial rulers of vast area of the Malay Archipelago. Colonial rulers have always shown themselves intolerant of indigenous cultures and religions. Pandan Balies and co-religionists therefore displayed considerable courage and boundless faith in their religion to have dared the planning of construction of a mosque and thereby propagate Islam.

Just as fortunate a circumstance was the presence of Sabu Latiff descended from a long line of priests, he was the natural choice to be entrusted with the building of Masjid and the performance of the priestly functions connected with the masjid.

A mosque is not just a place for worship. It is the focal point of Islamic activities. Around the masjid in Islamic countries, spring up ancillary activities to give meaning and purpose to the lives of the Muslims.  Thus it came about that a Madrasa was established for Koranic and Arabic Studies in honour of the donor. The building was named Pandan Bali Hall.

Deen Joonoos, one of the most energetic of trustees, evinced very great interest in the Masjid and sought out means to integrate the mosque into the life of Muslims.

He built a school hall, named Deen Joonoos Hall, which became the Wekande Government Bi-lingual school meeting an urgent need in respect of the education of the Muslim children in the area. This school was upgraded by Marhoom Dr. T.B. Jayah and converted it to a collegiate branch of Zahira College, Colombo, was named Zahira College Slave Island. Later, the school was renamed T.B. Jayah Maha Vidyalaya in memory of its Founder who was the greatest educationist the Muslim Community of Sri Lanka has produced.

As the congregation kept on increasing the Wekanda Jummah Masjid began to find itself overcrowded on Fridays. The then Chairman Alhaj M.D. Kitchilan and the Board of Trustees had to apply for funds to extend the Masjid. At that critical moment Mr. S.H. Moosajee acceded to the appeal and offered to have the extension carried out at his own expense. Through his generosity the right wing of the masjid was completed and ceremonially declared open by the late Hon. Dudley Senanayake, Prime Minister of Sri Lanka, in December 1966.

But the new wing gave only temporary relief. It was not long before the problem of overcrowding became once again acute. Faced with this problem the then Chairman and Board of Trustees appealed to Mr. S.H. Moosajee a second time. He responded with characteristic generosity and commissioned the construction of the upper storey once again at his own expense. This section was declared open formally by the Hon. Dr. Badiudin Mahmud, the then Minister of Education.

In 1986 the board of Trustees of Wekanda Jummah Masjid made elaborate arrangements to celebrate the Bi-Centenary of the Masjid (1786-1986) and to coincide with this event also arranged to lay the foundation stone for extending the Southern wing of the Masjid. Former Minister of Muslim Religious and Cultural Affairs Hon. M.H. Mohamed was the Chief Guest and laid the Foundation stone and a public meeting was held at which the building fund was inaugurated on 31^st August, 1986. The construction was commenced in August 1987 with the donation of Rs. 135,000 received through His Excellency Sufri Jusuff, the Ambassador for Indonesia. When the anticipated massive donations from abroad were failed, some of the Trustees together with ulemas and the well wishers with the approval of the board went from house to house and collected a magnificent Rs. 245,000. Tickets were oriented and sold after Jummah prayers and also sent through members of the Jamaath, Ramadan Appeals were sent out and funds generated. Darwish Hadjiar came forward to build the concrete slab to connect the Northern and Southern wing of the masjid. Several members of the Jamaath appealed to the board to re-build a replica of the original member (pulpit) demolished in 1965 when Mr. S.H. Moosajee built the ground floor of the Northern wing at his own cost. However, at that stage the construction work including Madrasa came to a standstill due to lack of funds. However, well over US$ 5,300 donation from a businessman in Qatar Mr. Nasser Al Kaabi who happened to walk into the masjid for magrib prayers, Rs 97,774 donation from the High Commissioner from Pakistan and another donation of Rs.200,000 from a well wisher in the area immensely  helped to complete the balance work of the masjid and madrasa. Further, in the year 2000 due to the space constrains in the masjid the then Trustee Board built an upper floor over the ablution tank and was made ready for Ramadan 2001. With the completion of this, Alhamdulillah, the Trustee Board managed to complete the Bi-Centenary masjid expansion project commenced in 1986/87 and added 7,377 sq.ft. to the house Allah for the benefit of the worshippers.

DONOR

The masjid was donated by Pandan Bali a wealthy civilian who came with the Malays of Military contingent that arrived with the Dutch. He got married in Beruwala and longing for a child. Then he made a vow to build a mosque if he was blessed with a child. A baby girl was born and she was named as Sariya Umma (also known as Pallie Umma). Pandan Bali fulfilled his vow by donating a land with a masjid and a burial ground. He went back to Indonesia but the wife and the child opted to stay in Sri Lanka. His daughter Sariya Umma later got married to Alfaraz Nazar, a malay who was working in a Singapore ship that came to Sri Lanka. The descendants of Pandan Bali are currently known by the surname ‘Pallie’.

CHIEF PRIEST (KATHEEB)

For the past 232 years the position of Chief Katheeb is being held by the descendants of 1^st Katheeb and the Trustee of the Wekande Jummah Masjid Katheeb Sabu Latiff.

As per the constitution of the Masjid the position of Chief Katheeb should be preferably held by a family member of either Katheeb Sabu Latiff or Katheeb M.T.T. Ameer who is also closely connected to the Latiff family.

The 1^st Katheeb Sabu Latiff came to Sri Lanka in year 1772 with his father “Raden Framana” from Soonan Casar, West Borneo (Currently known as Indonesia). 

Katheeb Sabu Latiff was married to a daughter of Arufus Camaldeen a Captain of Malay Regiment.

The line of Katheebs since inception is as follows:

No	Name of Katheeb	Service (yrs)	Period
01	Sabu Latiff	53	1786 – 1839
02	Chinnan Latiff	50	1810 – 1860
03	Ariffin Latiff	06	1860 – 1866
04	Thaiff Latiff (Packir Bawa Latiff)	03	1866 – 1869
05	Thaiban Latiff	13	1869 – 1882
06	Noordeen Thaiff Latiff (also officiating Priest of Masjidul Akbar)	50	1870 – 1920
07	Buhary Noordeen Latiff	28	1903 – 1931
08	Sadiq Buhary Latiff	12	1934 – 1946
09	Muyinudeen Buhary Latiff	20	1946 - 1966
10	M.T.Thajudeen Ameer	50
11	M. Faiz Ameer	35
12	Moulavi M. Muzni Ameer (Dheeni)	30

WEKANDE MA’AL MADRASA

Wekande Ma’al Madrasa, the Quran Madrasa of the Wekande Jummah Masjid was established in the year 1997. Over 100 students both males and females are attending regular Quran classes conducted after school. The masjid provides Kithabs (books), stationeries and uniforms to all students on free of charge. Many students who commenced their basic Quran lessons in Wekande Ma’al Madrasa have become Hafils and Moulavis.

LADIES PRAYER HALL

Slave Island is situated in a strategic location where thousands of people visit regularly for various needs such as employment, business and medical treatment. Among them there are quite a few Muslim ladies as well. In the past they were struggling to perform their afternoon prayers due to lack of or no facilities available in the Masjids. In order to fulfil this dire need, Weknade Jummah Masjid had put up a well equipped ladies prayer hall for the benefit of the Muslim ladies who visit the area for various purposes mentioned above.

SOCIAL ACTIVITIES

As mentioned above, a mosque is not just a place for worship. It should play a vital role in the society. In keeping with this theme Wekande Masjid, Its Board members and the Katheebs have played a key role in addressing the dire needs of the society at large. Some of the key social activities are as follows:

1. Establishment of a school and a madrasa to provide both secular & religious education.
2. Katheeb Haji B.N. Latiff helped Hon. H.L. De Mel and the Colombo Municipal Council in lending the Masjid School and his private room to be used as rice store and depot during the ‘Rice Crisis’ which emerged during the 1^st World War.
3. In 1920’s Katheeb Haji B.N. Latiff instrumental in establishing the Malay Political Association and served as the Chairman of the Association.
4. Also, Katheeb Haji B.N. Latiff helped the temperance workers and worked along with Hon. H.L. De Mel during the ‘Armistice day’ celebration in feeding the poor and entertained the poor children in the masjid premises.
5. Former Trustee Board President Marhoom M.D. Kitchilan served as a senate and Deputy Mayor of Colombo Municipal Council.
6. Sri Lankan National Hero Marhoom T.B. Jayah closely associated with the Wekande Jummah Masjid. Former President of the Trustee Board Marhoom M.D. Kitchilan was the Secretary of the ‘All Ceylon Malay League’ headed by Marhoom T.B. Jayah.
7. Wekande Jummah Masjid offered scholarships to few students to pursue their higher education on both religious studies and University studies. Under this program 2 Moulavi’s completed their studies and 2 University students and a GCE (A/L) student are currently following their studies.
8. Financial assistance was provided to T.B. Jayah Mahavidyalaya and Holy Rosary College to employ voluntary teachers to conduct extra classes for G.C.E. (O/L) students.
9. Wekande Jummah Masjid plays a key role in the ‘Kompeniweediya Masjid Federation’. Financial assistance was provided for many projects of the Federation.

NOTE OF APPRECIATION

The Board of Trustees wish to pay tribute all those who contributed immensely to build, develop and maintain the Wekande Jummah Masjid for more than 2 centuries. Some of the key donors for the masjid were,

1. Pandan Bali – Founder of the masjid
2. Indonesian Embassy
3. Pakistan High Commission
4. Mr. S.H. Moosajee
5. Darwish Hadjiar
6. Mr. Nasser Al Kaabi – Qatar
7. Sheikah Layla Mohamed Althani & Sheikh Jassim bin Mohamed Althani - Qatar
8. Well wishers and the members of the congregation.

May Allah shower his choichest blessings upon his obedient servants and their families who contributed lavishly towards development of the "House of Allah".

 This historical masjid launched its own website www.wekandamasjid.com on 27^th November 2011 which coincides with its 232 years celebration (Hijri 1201 Muharram 1^st – 1433 Muharram 1^st) under the patronage of His Excellency Djafar Husein, Ambassador of Indonesia. The 3rd Secretary of High Commission of Malaysia Mr. Azzezul Hakeem represented the Guest of Honour His Excellency Azmi Zainudeen, the High Commissioner of Malaysia . A special lecture was delivered by As Sheikh Arkam Nooramith (Darul Uloom – South Africa, Chairman – Darul Hasanath Foundation and the President of Hambantota Jammiyathul Ulama).

Among the other distinguished Guests who participated in this historic moment were the 1st Secretary of Pakistan High Commission, the Officials of Malay and Other Muslims organisations.

The Website of the masjid is the brain child of Trustee Nazeer Latiff who is a direct descendant of Katheeb Sabu Latiff. Janab Nazeer Latiff made a speech titled ' Wekande Jummah Masjid in Retrospect'.

Long standing service award was conferred on both the Chief Katheeb Moulavi M. Muzni Ameer and Assistant Muazzin Janab T.H. Faleel , who served the masjid well over 30 years.

A brief History of the Colombo Grand Mosque

A brief History of the Colombo Grand Mosque
extracted and revised from an account written by MIL Muhammad Nuhman in 1959, an old boy of Hameedia Boys'English School in 1905, which was presented to the Colombo Grand Mosque Committee of Management on July 25, 1959

The Colombo Grand Mosque occupies a unique place in the life of the Muslim community in Ceylon from the times of ancient Sinhalese Kings. Its early origins are hidden in the dim past where legend and tradition are interwoven with history. Its significance and position for the Muslim community has been such that even today it takes a leading role in all the religious activities of the community. The decisions made by the Mosque committee on various religious issues based on the consensus, deliberations and agreement of the various Trustees, Imams of the many Jumuah Mosques in Colombo, and the Ulema, held regularly within its auspices and premises have, generally, been accepted by most of the Muslims in the whole Island.

The origin of the Mosque can be traced to the adventurous and pious Arab traders who used to carry on a lucrative trade between the Orient and the European ports in the Mediterranean in elephants, pearls, gemstones and spices during the period between the first and sixteenth centuries. This was a period when the Arabs had established lucrative trading posts on the Western coastal belt of Ceylon from Puttalam, in the North West, to Hambantota, in the South, as evidenced by the large number of Ceylon Moors, descended from them, living in these parts of the Island. It is hardly necessary to mention that the Arabs of that era were pioneers, not only in trade, commerce and accounting but also as skilful navigators and geographers, carrying this vast knowledge to the then known parts of the civilized world.

PORTUGUESE PERIOD 1505-1658
The earliest reference to the Mosque is contained in an illustration of the first Fort of the Portuguese which was built in 1518 (see map above). This illustration has been reproduced by Mr. R.L. Brohier in his "Historical Series" - No 1, and appears on the front of the book. The existence of Mosques in Ceylon, during this period, appears from a description found on this illustration in Colombo. It is said that when "a flotilla of eight Portuguese sailing vessels anchored in the Bay (Colombo) on November 15, 1505, the Commander of the expedition saw, beyond a rummage of masts and spars of smaller shipping and off the shore marred by a crescent of sand, clusters of huts hidden by foliage, some cadjan godowns and two limewashed Mosques."

Until the Portuguese arrived, in 1505, the sea-board trade was mainly in the hands of the Arabs, some of whom who had settled in Colombo, Kalutara, Beruwela, Galle, Matara, and Hambantota along the western shoreline. Soon after their arrival, the Portuguese obtained permission from the Sinhalese King to establish a trading post in Colombo. After some years the new Governor of the Portuguese settlement in Goa (India), Diogo Lopez de Siqueyra, sent Lopo de Brito to take up position as Captain of Colombo (1518-1521) with a number of workmen to build a stronger Fort in Colombo, not just to strengthen their position against the Sinhalese but also to put down the competition in trade created by the Moors.

King Vijaya Bahu who was not opposed to the Portuguese establishing a trading post, was alarmed at their effrontery in trying to dominate the sea-board by building a Fort. He, therefore, launched an attack on the Portuguese in 1520. Thosugh the Portuguese garrison was small their superior arms and training kept the King at bay and he was ultimately compelled to withdraw.. De Queyroz says, "The King himself abandoned the camp despairing of success against the Portuguese, and our people on the following day, again, burnt the town (Colombo) along with the two large Mosques built by the former Moor's who had lived there."

The continued friction between the Sinhalese and the Portuguese, and, the latters inability to compete with the Moor's in trade in the interior parts of the Island made their position in Colombo rather precarious. Hence, when Vasco da Gama came to India (second Viceroy in 1524) he had orders from the King of Portugal to dismantle the Fort of Colombo, leaving only a factory there. The Fort was, therefore, razed to the ground and the garrison and artillery were moved to Goa in India. This was an occasion of great joy for the Moors, who, in gratitude to Almighty Allah, re-built a small Mosque in Colombo.

Father S.G. Perera has recorded that,"The population of the town was largely Muslim and there was a Mosque together with a Muslim cemetery and a Court of Justice to settle disputes according to Muslim Law."

There is also a strong tradition to show that the new Mosque was built on the identical spot where the demolished ones stood thus implying that the present day Colombo Grand Mosque must have a history of more than 450 years today (2002).

In later years the Portuguese found that it was to their advantage, commercially, to tolerate the Moors and hence they began to enjoy a considerable amount of freedom. In spite of definite instructions from the Portuguese Provincial Council in Goa and the Roman Catholic dignitaries against employing Moors by the Christians, many Moors were still appointed as Vidane's (Headmen) etc. by the local Portuguese.

In his,"ceylon: The Portuguese Era", Dr Paul E Pieris states that even in Colombo there was a Moorish tailor named Belala, who, by 1625 had resided for thirty years and had also amassed great wealth. On the occasion of the marriage of his daughter to another Moor, the wedding procession paraded through the city at night and several Portuguese had also decorated and illuminated their houses and also joined in the procession. One of the influential Portuguese residents had even sent one of his African slaves to slaughter the cattle according to Islamic Shariah rites for the marriage feast.

This brief description is more than sufficient to prove the existence of a flourishing Muslim community where this old Mosque played a significant part in their social, cultural, and religious requirements.

DUTCH PERIOD 1658-1796
This flourishing era for the Moors of Colombo was not destined to last for long. The Dutch, who captured Colombo in 1658, were not prepared to tolerate the Moors for two main reasons. First, because they were of an alien faith, and next, because the Dutch were solely intent on earning as much wealth as they could and hence would not tolerate any rival or competition in their trade, unlike the Portuguese. Thus many oppressive laws were passed against the Moors preventing them from residing within the limits of Colombo and other towns and also preventing them from acquiring land and property within these towns. The Moors were thus compelled to keep away from the town and concentrate on their trade with the indigenous people of the interior.

In the 17th and 18th Century, both Ceylon and Indonesia (Batavia) were ruled by the Dutch United East India Company. At the zenith of their power, the Dutch East India Company, besides bringing mercenary soldiers to Ceylon had also sent many of the Indonesian nobility into exile here, especially those people whom they considered a threat to their poltical activities. Many of these exiles belonged to the ruling classes in Indonesia and they were also those who objected, both, spiritually and physically, to the growing power of the Company.

Kings,Princes, Chiefs and other Nobles who became a nuisance or hindrance to the Company were sent to Ceylon with their families from Indonesia as political exiles. A list of state exiles contains the names of 176 persons belonging to 23 families. Among the 23 heads of these families was Raja Gosman of Oesman (King of Goa in South Celebes) together with his Minister Hooloo Balangkaya, who had arrived in Ceylon in 1790 or earlier and had lived in Moor Street, Colombo.

BRITISH PERIOD 1796-1948
It was only after the coming of the British to Ceylon that all nationalities were treated alike irrespective of caste, creed or numbers. The late C.J. Van Sanden in his book,"Sonahar", states, "It would appear that as early as 1804 they (Moors) had so succeeded in enlisting the sympathy of the Britisher that a resolution was passed on 5th August, publishing a code of Muslim laws which were observed by the Moors residing in the area known as the Province of Colombo. It will be noted that while the Portuguese and the Dutch did everything that was possible to disregard the rights of the subjects and wantonly wound their susceptibilities, the diplomatic Englishman took them under his sheltering protection." Some of the Moors began to flock to Colombo and occupy, especially, the Pettah, gradually ousting the Dutch residents.

RE-BUILDING OF THE COLOMBO GRAND MOSQUE
The present Colombo Grand Mosque was rebuilt during this period, and it is interesting to recall the circumstances which led to the need for enlarging and rebuilding the Mosque.

Hooloo Balangkaya, who has been mentioned earlier, had a son named Muhammad Balangkaya who displayed a great interest in the Moorish community. In spite of the objections and protests of his relatives and friends her had married a Moor lady, and through this marriage he had six sons and three daughters.Muhammad Balngkaya was an Architect by profession and was also a pious Muslim. He found this small Mosque in New Moor Street inadequate for congregational prayers, and by enlisting the support of many of his rich Moorish co-religionists, he had the Mosque enlarged and renovated to a two-storey building, designed entirely by him. This is the present Colombo Grand Mosque, and was the first of its kind in Colombo, or probably in all of Ceylon at that time.

When the re-building of the Mosque was completed, the then British Governor of Ceylon, Lieut. General Sir Edward Barnes, GCB, visited the Mosque in 1826 and highly commended Muhammad Balangkaya on the excellence of his work.

An additiona wing to the Mosque was later constructed by Mr. I.L.M.H. Muhammad Mohideen in 1897, when he was managing the affairs of the Mosque. This wing which was used as part of the Mosque in addition to it also being used as classroomsfor the Hameedia Boys'English School in 1959 was originally known as "kanjee maduwam" on account of it being used as the place for the distribution of "kanjee" (rice porridge) during the breaking of the Ramadan fast at sunset.

HISTORY OF THE MANAGEMENT OF THE MOSQUE
The lack of historical evidence has prevented information to be found regarding the early management of the Mosque. It has been generally held that the management of the Mosque was in the hands of different individuals at various times and these persons carried out the onerous task of management throughout these years.

However, it is from the year 1918 that substantial historical evidence of the Mosque management is available. A group, consisting of some of the leading members of the congregation of The Colombo Grand Mosque met on Friday, March 17 1918, after the Jumuah Prayers at a meeting held within the Mosque premises to discuss the improvement of the management as the financial status of the Mosque was in a depleted state. The outcome of this meeting, as far as the welfare of the Mosque is concerned, have been of very significant importance. For the first time in the history of the Mosque discipline and methodology were introduced into the management of the Mosque. This was achieved by the establishment of a set of rules and regulations which provided for the management of the Mosque to be handled by a Trustee and a Management Committee, in addition to defining in detail their powers, responsibilities, and duties. Regular meetings were also provided for in this constitution.

It was at this meeting that New Moor Street Colombo Grand Mosque held its first democratic election in order to select a Trustee and a Committee of Management. I.L.M.H. Muhammad Mohideen was elected the first Trustee, unanimously, since he had already been handling tyhe affairs of the Mosque for many years before and was acclaimed to be a very prominent benefactor and supporter of the Mosque. A committee of 45 members was also elected which comprised a Managing Committee of 16 and a General Committee of 29 members.

Since the introduction of the democratic system of electing trustees and committees to manage the affairs of the Mosque in 1918, the following persons have held office until 1959:-

TRUSTEES TREASURERS
1918-1920: I.L.M.H. Muhammad Mohideen 1918-1933: W.M. Mohamado Usooff
1920-1925: H.N.H. Jalaldeen 1933-1940: W.M.A. Wahid
1925-1940: S.L. Mahmood, JP 1940-1957: W.M. Abdul Jabbar
1940- ? : M. Ghouse Mohideen 1958-? : A.J.M. Ariff

The youngest son of Muhammad Balangkaya was Tuan Bagoos Krawan Balangkaya who was born on Tuesday, Rajab 21 1243 Hijra corresponding to January 28, 1827. He was qualified in Islamic Theology and became a scholar (Alim) succeeding to the position of Khalifa in Colombo.

THE MOSQUE CANNON
A landmark in the history of the Colombo Grand Mosque is the Cannon. Credit must be given to the members of the then Mosque Committee for the keen interest taken by them in installing the Cannon sometime in circa 1898. The Cannon has become an institution by itself and stands as a monument to their zeal and enthusiasm. The original Cannon was in service for quite a period of time and was fired to indicate the times of break of fast, end of Suhoor during the Islamic month of Ramadan and was also used to indicate the start of the Eids (festivals). The present Cannon was donated by A.A. Abdul Raheman, a well known hardware merchant of the Pettah and also a member of the managing committee. The Cannon was mounted on a wooden base that was movable on wheels and this has stood the rigors of sun and rain for more than half a century. It was maintained by the then Imam C.L.M. Abdul Hameed who introduced many improvements for the benefit of the congregation and the Mosque.

The Muslim community has always been most grateful to all governments of Ceylon for having allowed the firing of this Cannon, even during the period of the two World Wars when such activity was restricted and prohibited. The Cannon is being fired until the present day.

THE CEMETERY
The burial grounds that was present within the premises of the Colombo Grand Mosque was discontinued on October 21, 1874, on the orders of the government. In the meantime a block of land of over 1.25 acres in extent was purchased in Maradana, on Aug 12, 1875, not only for the purpose of building a Mosque but also to be used as a cemetery for the burial of the dead from amongst the members and families of the congregation of the Mosque. This ground was used for burials after the closure of the cemetery at the Colombo Grand Mosque. The present Symonds Road Mosque was built on this site and burial was discontinued here on May 21, 1875. The present Maligawatte Muslim Burial Ground was purchased on October 12, 1874 and this land became the cemetery from this date and is in use even today (2002).

AL MADRASATUL HAMEEDIA
The history of the Colombo Grand Mosque will not be complete without the mention of the famous Muslim School which has been a part of the Mosque itself from its inception. The foundation of the building was laid by the then Turkish Consul in Ceylon on August 31, 1900 (1318 Hijra). The school building was erected by I.L.M.H. Noordeen, a great philanthropist and a leading member of the Muslim community, assisted by a band of his friends, viz; OLM Ahamadu Lebbe Marikar Alim, SL Naina Marikar, AL Abdul Careem, and SL Mahmood, JP. If not for the foresight, initiative, and enthusiasm of the founder, who had managed the school for many years, the school would not be in existence today (1959).

The management of the school and its properties was entrusted to NDH Abdul Caffoor in 1917. Amongst the alumni of the school were, a Minister of State, Civil Servant, Proctors, leading merchantsand several other leading Muslims who embarked into various professions in life. Someof the old boys of this school are men of eminence in the community. The acedemic staff were well versed in Arabic and Tamil which were, at that time, the primary subjects. Other subjects taught at the school included English, Urdu and Persian.

It was in 1921 that the nameof the school was changed from Al-Madrasathul Hameedia to Hameedia Boys' English School.

When SL Mahmood, Secretary of the school since its inception, was appointed Trustee of the Colombo Grand Mosque on March 1, 1925, he was also entrusted with the management of the school in 1930, when he took over from NDH Abdul Caffoor.

The Jamiyathul Hameediya Society, which was in existence from the time the school was founded in 1900, was re-organized on November 7, 1937. This Society appointed SL Mahmood as Manager of the school which he held until his demise in 1940. On August 4, 1940, SLM Sheriff took over as manager of the school being appointed by the Society.

The management of the school was handed over to the Colombo Grand Mosque Educational Society on September 1, 1955. Muhammad Ghouse Mohideen, the then Trustee of the Mosque, was appointed as its Manager from August 1957.

The school has, today (1959), achieved great distinction, both, in the sphere academic studies and sports. Permission to conduct the SSC class was granted to the school on December 9, 1953 and students were presented for this examination for the first time in December 1955. Much credit is due to the past principals of the school, as well as the present (1959) principal, MH Amit, for all the glory and achievements.

Thanks are also due to the Jamiyathul Hameedia Society for the very generous contribution of Rs 15,000 for building four classrooms with modern equipment in 1959.

DEATHS OF MEMBERS OF THE MANAGEMENT COMMITTEE

Name of Member                               Date of death
M.A.C. Idroos:                                     11-03-1942
I.L.M. Abdul Majid:                               21-10-1946
I.L.M.H. Muhammad Hassan               04-12-1947
M.M. Muhammad Amir:                       26-03-1948
S.M.L.M. Haniffa:                                 30-04-1951
M. Zahir Mohideen:                              03-03-1952
M.C.M. Fuard:                                      09-07-1952
Razeen Abdul Cader:                          19-09-1952
S.D.H. Abdul Razack:                          22-02-1953
A.M. Hasheem:                                    25-07-1955
M.I.L. Muhammad Nuhman:                24-02-1962
W.M. Abdul Jabbar                              29-12-1957
A.A.M. Ismail:                                                 1959

OFFICE BEARERS COLOMBO GRAND MOSQUE 1956
CHAIRMAN: ARM Saleem
TRUSTEE: Muhammad Ghouse Mohideen
HONY TREASURER: WM Abdul Jabbar
HONY JT SECRETARIES: SL Muhammad, MUM Salih

MANAGEMENT COMMITTEE COLOMBO GRAND MOSQUE 19561 Muhammad Ghouse Mohideen, "Razeendale", Bambalapiiya, Colombo 4
2 WM Abdul Jabbar, 12 Alexandra Road, Wellawatte, Colombo 6
3 SLMM Sheriff, 491, Galle Road, Colpetty, Colombo 3
4 MIL Muhammad Nuhman, 140, Messenger Street, Colombo 12
5 ML Bin Ahmed, "Salonica", Colpetty, Colombo 12
6 Rashid bin hassan, 27, fareed Place, Bambalapitiya, Colombo 4
7 SDHM Yoosoof, 104 St Joseph's Street, Grandpass, Colombo 14
8 SMS Hamid, 18 Hultsdorf Street, Colombo 11
9 ARM Saleem, 118, Galle Road, Wellawatte, Colombo 6
10 SL Muhammad, 25, Clifton Lane, Maradana, Colombo 10
11 MUM Salih, 181, New Moor Street, Colombo 12
12 SHM Mohideen, 618-2, Nawala Road, Rajagiriya
13 AMM Mohideen, 21, Aloe Avenue, Colpetty, Colombo 3
14 MHM Yusuf, 87, Dickman's Road, Colombo 4
15 AMM Ismail, 35, Moor Road, Wellawatte, Colombo 6
16 MT Jalaldeen, YMCA, Fort, Colombo 1
17 MM Jalaldeen, 522, Galle Road, Colpetty, Colombo 3
18 CMM Salih, 13, Hultsdorf Street, Colombo 11
19 AJM Ariff, 10, Station Road, Wellawatte, Colombo 6
20 MMBKA Hamid, 50, Messenger Street, Colombo 12
21 MHM Mahful, 18-1, Frances Road, Wellawatte, Colombo 6
22 MHM Nasoordeen, 90, Messenger Street, Colombo 12
23 AAM Khamsus-Zaciya, 381, Dam Street, Colombo 11
24 MFA Marzook, 22, Station Road, Wellawatte, Colombo 6
25 M Shamsudeen Muhammad, 606, Galle Road, Colpetty, Colombo 3
26 AAM Ismail, 6 Ascot Avenue, Colombo 15
27 Muhammadh Ovais, 69, 37th Lane, Wellawatte, Colombo 6
28 Mansoor Abdul Cader, 37, Pendennis Avenue, Colpetty, Colombo 3
29 Mohideen Jalaldeen, 28, Beach Road, Mount Lavinia
30 MA Careem, 10, 8th Lane, Colpetty, Colombo 3
31 ACM Hasheem, 52, Nelson Place, Wellawatte, Colombo 6

Bibliography
Dr Paul E Pieris: " Ceylon: The Portuguese Era"
Fr de Quetroz: "The Temporal and Spiritual Conquest of Ceylon"
Fr S.G. Perera: "History of Ceylon"
R.L. Brohier: "land, Maps and Surveys"
J.C. Van Sanden: "Sonahar"
M.J. Wangsa Achmed: "The Truth"

Extracts from the Report of the Trustee of the Colombo Grand Mosque, 
M Ghouse Mohideen, on 9 March 1956

The Administration of the Mosque and the Trust properties fell on the shoulders of the erstwhile M Ghouse Mohideen, of Razeendale, Bambalapitiya, brother in law of Sir Razik Fareed on June 30 1940 consequent to the death of the late Trustee, the much lamented Mr SL Mahmood Hadjiar, JP.

Mr WM Abdul Wahid, who was the Hony Treasurer, expired on May 2, 1940, and Al Haj WM Abdul Jabbar was appointed to the position on May 12, 1940.

At the time of assumption of office of Mr M Ghouse Mohideen the amount of finances in hand was as follows:-

Received from the administration of the Estate of the late Mr WMA Wahid: Rs 2,586.46
Received from the administration of the Estate of the late Mr SL Mahmood Hadjiar JP: Rs 271.50
Total: Rs 2,857.96

Of this amount a sum of Rs 2,508.50 was paid as balance purchase cost of premises No 175 New Moor Street and another sum of Rs 740.00 being repayment of deposits made by the tenants as advances, leaving a balance of Rs 390.54 as debit.

1940 1955
INCOME: Rs 295.00 Rs 2,148.11
EXPENSES: Rs 197.00 Rs 1,600.00

The increase in income is mainly due to the amounts received as rents from the properties purchased since 1940, viz; Premises No 186, 188 New Moor Street, and Nos 176, 180, and 182 Keyzer Street, and from premises taken over consequent to the acquisition of the lands adjoining the Maligawatte Muslim Burial Grounds by the Government.

Three Khatheebs were officiating in 1940 as follows:-
Khatheeb ARM Salahudeen
Khatheeb MM Sabir
Khatheeb AJM Warid

They were paid an annual allowance of Rs 50.00 each from 1940 to 1943 which was later raised to a monthly renumeration of Rs 25.00 from Aug 1 1943. This amount was then increased to Rs 30.00 per month from Nov 11 1946.

On September 30, 1948, Khatheeb AJM Warid resigned his position and his allowance of Rs 30.00 per mensem was divided equally between the other two Khatheebs as they agreed to officiate alternatively taking up Khatheeb Warid's responsibilities. In January 1952 the monthly renumeration paid to the two Khatheebs was raised to Rs 65.00 each. In this manner the work of the Khatheebs was carried out successfully up to the end of December 1953, at which time Khatheeb MM Sabir resigned his position. In his place, Al Haj Moulavi SUM Hibathul Careem was appointed as Khatheeb on Jan 9 1954.

The roof of the upper floor of the Mosque was renovated during 1945 at a cost of Rs 4,883.29. This expenditure was met by the following benefactors:-

YM Naina Marikar JP: Rs 500.00
AL Haj AMM Abdul Cader Rs 500.00
Al Haj M Mathany Ismail Rs 500.00
MHM Shamsudeen Rs 500.00
Al Haj WM Abdul Jabbar Rs 500.00
MB Mohammed Rs 250.00
AL Haj MHM Sulaiman Rs 250.00
M/S WMA Wahid & Brothers Rs 250.00
M/S A Meera Mohideen & Sons Rs 200.00
M/S Mukthar & Ghouse Rs 100.00
Anonymous Rs 100.00
TOTAL: Rs 3,650.00

The late MHM Sulaiman met the shortfall of Rs 1,283.00 making a total of Rs 4,933.00, leaving a balance of Rs 49.71 which has been carried over to the Mosque funds. Since then the Mosque has been white-washed annually and minor repairs and painting works have been carried out. Mention must be made here that a portion of the cost of this annual maintenance work was met by a few members of the Congregation up to 1953.

The Electrical wiring of the Mosque which was in a deteriorated state, was also attended to by a complete re-wiring of the whole Mosque in 1948. Additional lamps for lighting were also provided at a cost of Rs 2,500.00. This expenditure was met by Al Haj WM Abdul Jabbar, the Hony Treasurer. His name is mentioned here in appreciation of his generous gift although he himself wished to remain anonymous.

The late Al Haj MYM Mashood gifted four ceiling fans and paid Rs 20.00 per month towards their cost from October 1947 to July 1951. AM Shahul Hamid also gifted two fans. The cost of lighting the Minaret was met by some of the members of the Committee of Management.

Under the auspices of the Committee of Management of the Colombo Grand Mosque a mass meeting of representatives from various Mosques throughout the Island was held on September 29, 1943 at Hameediah School Hall, to consider the Draft Ordinance affecting Mosques, Waqfs, Charitable Funds, Shrines and Thakkiyas. A representative gathering, including Ulema, was present. At this meeting the various aspects of the Ordinance was discussed and all present were made to realize the hardhsips that were bound to be caused to all Muslims should the supervision and control of these institutions be handed over to the Public Trustee as contemplated in the Bill. It was decided to inform all Mosques in the Island of the defects in the proposed Ordinance and how it violated Islamic Law in allowing a non-Muslim to control the affairs of the places of worship of Muslims. A Committee was formed to take immediate steps to ascertain views of the representatives of the various Mosques in the Island.

A conference of delegates was held on December 18, 1943, at Hameediah School Hall. The late Mr MHM Shamsudeen presided and several resolutions were passed condemning the Bill. Later, as a result of a memorandum submitted by this Committee to the then Minister of Home Affairs, the general opposition manifested, and the Bill was shelved by the Government.

Since the attainment of independence the question of promulgating the amended Waqf Ordinance was revived. The Draft Ordinance was, again, taken up in 1952 by the Muslim Members of Parliament and the Senate. The Committee of Management lost no time in taking necessary action to protect the interest of Muslims. Under the auspices of the Committee a conference of representatives of Mosques and other places of Muslim Worship, of Muslim Organizations, and of Ulema, and other prominent Muslims, was convened on October 21, 1952 at Hameediah School Hall, New Moor Street, to protest vehemently against the proposed Draft amendments to the existing ordinance of 1931, as the proposed amendments were a violation of the inherent rights of Muslims under Muslim Law.

In accordance with the decision of the conference a Memorandum protesting against this amendment was forwarded to the Minister of Home Affairs on November 30, 1952.

On January 10, 1953, a circular was issued to all the Mosques in the Island requesting Muslims to meet their respective Members of Parliament and request them to oppose the Bill when it came before the House. The matter is now before the Parliament.

In this connection I would earnestly appeal to all Muslims to consider seriously, whether under the prevailing conditions of religious antagonism in the Island, it would be advisable for our Muslim Members of Parliament to continue to support the enactment of this amending Ordinance that is repugnant to the very spirit of Islam.

A notice was published in the Ceylon Daily News of December 4, 1950, by the Government Agent, Western Province, under sub-section (I) of section 7 of the Land Acquisition Act No 9 of 1950, to acquire the following lands belonging to the Maligawatte Muslim Burial Grounds:-

PPA 2831 Lot No 9 Narahena alias Narahenakumbura part of Assessment No 75 Maligawatte Lane, extent 17 Acres, 0 Roods 18.9 Perches.

PPA 2831 Lot No 12 Narahenakumbura Part of Assessment No 75, Maligawatte Lane, extent 11 Acres, 1 Rood and 30.5 Perches

Immediately this advertisement was noticed, the Chairman, in consultation with the office bearers, lofged an objection with the Government Agent, Western Province, through our lawyers on December 12, 1950, against the insertion of the name of OHM Sulaiman as claimant to the above lands and pointing out that the legal claimant was the Trustee of the Colombo Grand Mosque.

The action taken by the Chairman was unanimously approved by the Committee at its meeting held on Feb 3, 1951, and he was also requested to take all further action necessary to establish the claim of the Mosque to those lands.

Mr ARM Saleem, a member of the Committee of Management, suggested that instead of getting into endless litigation, it was desirable that an amicable settlement should be arrived at, as the claimant was in possession on a notarial document. The whole matter of bringing about a settlement was entrusted to a sub-committee comprising of Al Haj M Ghouse Mohideen and Al Haj WM Abdul Jabbar with power to add. Mr Saleem was co-opted to the sub-committee. At the meeting held on October 6, 1951, the sub-committee reported to the Committee of Management that they had recommended the payment to the claimant a sum of Rs 55,000 on account of compensation and Rs 4,000 on account of the damages received from the Government, if he agreed to renounce his right, title and interest in the said lands. It was agreed that a sum of Rs 13,820 taken by him as advance from the tenants on the leases granted by him be waived off.

A sum of Rs 316,000 was received from the Government as compensation for the aforesaid lands and Mr OHM Sulaiman was paid the agreed sum as compensation. The monies remaining were utilized to purchase Premises No 176, 180 & 182 Keyzer Street, at a cost of Rs 255,289, with the Mosque funds advancing the balance amount of Rs 14,126.44 required.

Prior to the purchase of these properties the Committee had paid an advance for the purchase of Premises No 188, New Moor Street, a new house opposite the Mosque. In order to meet the purchase price and costs of transfer, amounting to Rs 49,209.67, two sums of Rs 20,000 each were borrowed from Mr AJM Ariff/Mr AJM Jabir and Mr MHM Yusuf, who were very kind enough to accommodate the Mosque with these amounts. The loan of Rs 40,000 has since been repaid from the revenue of the Mosque.

The old ablution tank, which was in an insanitary condition, was filled up and a new one built. This, together with the building and passage leading to the Maligawatte Mosque Burial Grounds, was erected at a cost of Rs 14,000 which was met by Al Haj WM Abdul Jabbar, the Hony Treasurer, in memory of his daughter, Ummu Mahbooba.

Properties Purchased:-
Property Value Transfer Cost Total
186 New Moor Street Rs 10,000.00 Rs 200.00 Rs 10,200.00
188 New Moor Street Rs 47,292.50 Rs 1,912.17 Rs 49,204.67
176,180,182 Keyzer Str Rs 250,000.00 Rs 5,289.00 Rs 255,289.00
Total Rs 317,207.67

Like our Page - Sri Lankan Muslims

.Subscribe to our Channel - NAC