Autobigraphy

The Founder of this Blog

I, (Maulana, Dr., Yunoos Osman), was born on the 28 March 1955 in a small Town Perdekop, Mphumulanga, South Africa. 38 kilometers from Volksrust and 80 kilometers from Standerton.

Perdekop, named after a mountain resembling a head of a horse by the early boer settlers. Perdekop, (Afrikaans for horse hill), is a small town situated on top of a 1,889m peak in the Mpumalanga province, in South Africa. The town was established during an equine sickness epidemic when farmers found that when they brought their horses to the top of this hill they were protected from the sickness. During the Second Boer War the British operated a lookout balloon here to monitor Boer activities.

Perdekop, was a small dorpie with a large white farming community, which had all necessary amenities e.g. bank, post office, petrol station, railway station etc, situated between Volksrust and Standerton on the main Durban- Johannesburg road. The shop and business which was run served the local blacks with their daily needs. It was one of four run by Indian traders.

My father Abdul Sattar Osman was a merchant who had settled here with his parents, Ali Mohammaed Osman (Raidhan) (1910-1977) and Fatima Essack Osman, (b.1911)  both born in India. My mother Hanifa Rehmattula Sattar (1933-2021) was born in the district of Balfour. Her father was also a merchant Tayob Rehmattullah (B.1903) and and her mother Khadija (b1904), later settled and ran a small shop on a farm, Panvlei, near the Vaal Dam. Finally they moved to the old Indian settlement in Vereeniging, which was at that time referred to as Indian Location. During the apartheid resettlement plan they moved to Roshnee where both lived and passed away.  

Both grandparents were from a Village Bhanvard, 45 kilometers from Porbandar, Gujerat, (Khatiyawar) India, the well-known port city, from where all South African Indian immigrants would embark on ships, heading to Durban.

Father

My father Abdool Sattar Ali Mohammed Raidhan was born on the 7 December 1932 in the Village  Bhanvad, near the port city of Porbandar, (birth place of Ghandi) in the state of Khatyawar in the region of Gujrat, India. At the age of 7 years was brought to South Africa by his father in 1939 and settled with his parents in the small village  Perdekop, in the then province of Transvaal, where his father had established a small business. He had minimum school education; according to Mr Abu Adam of Balfour (interview 18 october 2010) he  was a class mate of my father from 1940 to 1945 in Standerton. 

My dad married my mum (Hanifa Rehmatullah Tayob) she was born in the Balfour district on 24 November 1933, around 1951/1952 and I was the second child after my elder Brother Ahmed Rashid (b.1952) who was cold bloodily murdered by hijackers on the 9 January 2010 on the N2 outside Durban. The Sunday Tribune carried this article on the 10 January 2010, ‘By Yusuf Moolla, a Tongaat businessman was shot and killed on Saturday night when he went to the aid of his son, whose car had broken down on the N2 a few kilometres away from their home. Ahmed Rashid Osman's funeral at his home in Tongaat on Sunday attracted over 1 000 people, a reflection of the number of lives he had touched, said his brother, Gora Osman."

We lived (parents and siblings) in a small tin room built in the back of the main building which housed my grandparents, uncles and aunts (nine). In later years a three bedroom out house was built in the yard one room for my parents, one for us brothers and the other room as a storeroom, used as a guest room sometimes. The tin room remained until 2003 when I showed it to my children. The main building was demolished at that time. All meals cooked and served in the main house. All household work was attended to by my mother, sometimes with the help of a maid and many times on her own.

My father a very successful business man, established the first black owned flour mill in Verulam (Kzn), (Raidhan Milling Company) in 1969, and settled in Tongaat where my three brothers schooled. His untimely death in 1975 in Mecca during a religious trip, where I had joined him from Pakistan, where I was studying at the time, brought an end to his young life. He is buried in Makkah.

After his death the business was run by my Uncles and since we lost all our interest in the family business my elder brother, Ahmed,  worked as a radio salesman to support our mother and siblings through their education and eventually establishing a family business in Tongaat (kzn), Tongaat Wholesalers. For a few years my younger brothers also worked, Osman in Sasol and Yusuf (Gora) in Newcastle at Karbo Chem.

Grandparents

I met, and discussed, telephonically with my three paternal Uncles to verify some family details since I had lost my father in 1975, who passed away tragically  in Mecca during his Ramadaan pilgrimage at the age of 43 years. Also at a very early age I was sent to boarding schools in Standerton, Bethal, Ladysmith,Verulam and later to Karachi, Pakistan, thus I spent very little time with my father or my grandfather to have any first hand information about the family. 

My paternal grand father Mohammad Ali Osman Giga  Raidhan was born in India in 1912, his father Osman, son of Giga who has his origin to the Raidhan dynasty was from India too. Osman travelled to South Africa in the early 1900"s but due to immigration papers was unable to settle here permanently and had to return to India where he died. My paternal great grandmother lived with her younger son Omar in Standerton where she died and is buried here. I met her as a young boy. My grand father, Ali Mohammed, had arrived several years earlier as Documents show that he was registered in 1922 at the age of 10 years, into South Africa. He had two other brothers namely Tar Mohamed and Omar, the first being the eldest. 

Ali Mohammed (grandfather) had returned to India to get get married around 1930 and had returned to continue with family business and it was later in the late 1930's he brought the family with him to stay in South Africa. A document shows my father was registered in in 1945 at the age of 13 in Pretoria.

Omar was married to a lady called Mariam,whose father was a senior employee of the British rail company and was transferred to Lorenzo Marques from India  (present day Maputo) to build the rail road between Mozambique and South Africa in the early nineteen hundreds and thus followed Omar and his brothers with his father-in-law and they finally through Mozambique entered South Africa.

My uncle, Hashim (Abubakr),  supplied me some information but could not help with any documentation. Telephone discussion with Omar’s brother–in-law, the brother of Mariam his wife,  Dr Aamer, residing in Las Vegas, America were held a few times.. He was also born in Bhanvard,  telephonically discussed in  2008 and my subsequent meeting with him in Durban in 2011. Details of Bhanvard our village of origin was obtained through verbal discussions with Mr Abdul Karrim of Balfour aged 82 and his regular visits to this village is very authentic (2009).

The children of Omar Osman Raidhan (grand father’s younger brother) who lived in Standerton supplied me with information and I was very grateful to learn so much with documented prove about their father and his brothers (my grand uncle) and they impressed upon me to finalise the chapter detailing the family linage and the chapter on the origin of the Memon race/tribe its connection to the early Arabs (Muslims) traders who traveled to the Indian Sub Continent and settled in the Sindh province in nowadays Pakistan. The fact that emerged during my early research is that the memon race has its origin from Sindh thus it was imperative that this be detailed in  later chapters.

I was very keen wanting to find out the origin of the Raidhan surname which my paternal family always used, this too I have researched and  will detail its origin as well in the coming chapters.

Perdekop being a small farming town with only four Indian families residing with shops in the front and living quarters behind, all were small successful businesses. The Dinath family finally settled in Johannesburg and also the Cajee family. The Hajee family finally settled in Volksrust and we the Osman family in Tongaat KZN.

As children we played with the local indigenous children who at the time had lived in front of our shops, later were moved to a settlement outside the village. 

From an early age my parents were keen in me receiving Islamic Education, thus encouraged me to pursue studies in this field. In 1962 I was admitted to the Standerton Indian and Coloured school. The than principal was Mr Hajee. My Madrasah teachers were Hafiz Chohan, Maulana Ismail Mohammed Mayet and Maulana Timol. Lived as a boarder with Amina Bai with several other boarders.

In 1967 to further my studies was sent to Bethal, lived and studied under the famous scholar, teacher and Author Maulana Ahmed Mohammed Hathurani, under whom I began the memorizing of the Holy Quran and completed 8 chapters before continuing under Maulana Ismail Kathrada in who's house I lived for one and  a half years in Ladysmith. Completed the memorizing of the Holy Quran on the 10 march 1972 in Verulam under the guidance of the great soofi Maulana Moosa Amejee. In 1971 travelled with my uncle Hashim for Haj, during this trip I completed the final chapter of the Quran in the Haram of Mecca under a famous Qari Tayob, who was an appointed tutor in the Haram.


After completing my Hifz in Verulam and lead the Taraweeh prayers, left for Karachi, Pakistan, and enrolled at the famous Darul Ulum Marassah Arabiaya Islamia,  to further my studies in Islamic Studies. The famous Hadith Scholar, Allama Yusuf Binnori was the founder of the institute, he was the student of the great scholar Allamah Anwar Shah Kashmiri. ( English Biography and Contribution authored by Dr. Yunoos Osman).

During my stay at this institute for five years  benefited from the great scholars such as Allamah Yusuf Binori,  Mufti Wali Hasan, Maulana Habibullah Mukhtar, Mufti Abdus Salam, Maulana Misbahullah Shah Saheb, Maulana Idris, Maulana Mohammed and Egyptian scholars who taught at the institute.

During the Ramadan of 1973 traveled to Lahore, Queta, Rawalpindi, Peshawar, Akora Khatak, Faisalabad (Lyallpur), etc to meet and benefit from the scholars of these cities.

Ramadaan 1974 came to South Africa to perform Taraweeh Salah in the Verulam, KZN, Jumuah Masjid on the instructions of my Ustadh Hazrat Maulana Moosa Amejee r.a..

Ramadaan of 1975 traveled to Mecca from Karachi, to join my parents for Umrah, who had come from South Africa,  after spending a few days in Medina Manawwarah we arrived in Mecca and on the 10 of Ramadan (16 September 1975) after Maghrib salah my young Dad of 43 years passed away tragically and his Janazah was performed after Fajr salah in the Masjid Haram and was laid to rest in Jannah al Ma'la graveyard alongside all saints and many companions of our beloved Prophet PBUH. 

After a few days my Mum and I returned to South Africa  after three days of travling first to Beirut Athens and Nairobi before landing in Johannesburg. After Ramadaan my Mum insisted I should return to Karachi to complete my studies.

In 1976 traveled through to Europe via Iran and Turkey, during this tour visited various mosques and Muslims and Islamic centers situated in various European Countries. Met Dr. Hamidullah in Paris and spent time with him, at the time he was writing a french commentary of the Bukhari and also an Introduction in French on the Manuscript of Hammam ibn Munabbah, a student of the companion of the Prophet of Islam, Abu Harairah R.A. I was shown a copy of this manuscript.

Dr. Hamidullah had found the manusripts in a Museum in Berlin, Germany.

Ramadaan of 1977 I spent a few Days with Hazrat Mufti Rashid Ahmad Ludhyanwi, the famous author of Ahsanul Fatawa and also a few days in The Darul Ulum Karachi and studied under Maulana Ishaq a few books on Logic and Philosophy and should spent a few evenings with Hakim ................. 

My final two years were spent at the Darul Ulum Karachi, in Korangi a suburb of Karachi. Here I benefited spiritually from the great Mufti Shafi Uthmani, who was the founder of the institute. Also benefitted from  Mufti Taqi Uthmani, Mufti Rafi, Maulana Subhan Mehmud, Maulana Shams ul Haq Jalabadi, Maulana Azizur Rahman etc.  During my stay in Pakistan for approximately seven years travel extensively to meet and benefit from great scholars such as Maulana Idrsi Khandelvi, Maulana Ihtishamul Haq Thanvi, Maulana Salimullah Khan, Mufti Zaynul Abedien, Mufti Mehmud of Multan, Maulana Abdul Haq of Akorakhatak and also met Maulana Abul Ala Maududi and Dr Fazlur Rahman Ansari etc.

Before returning to South Africa in 1978, I spent a few weeks in Jaladab, India, for spiritual guidance under Maulana Maseehullah Khan Saheb and spent a few days travelling to Thana Bawan.  Deoband, Saharanpur and Dehli meeting and seeking advcie from high ranking Scholars such as  Mufti Ateequr Rahman, Allama Yunus, Qari Tayob Saheb, Allama Anzar Shah Kashmiri, Maulan Asad Madani etc. Spent a few months in Suadi Arabia benefiting from the Scholars of the two Harams, and performed my Haj.

After returning to South Africa , was approached by a few organizations to serve as an Imam or teacher.  Maulana Cassim Sema invited me to teach at the Darul Ulum, he had established in Newcatle,  Northern Natal. January 1979 started my teaching and lecturing career at the institute.

At the time Maulana Sema and Maulana Mansul ul Haq were the only teachers, and later other scholars joined the Darul Ulum. Lectured for twelve years on various subject such as Quran Sciences, Hadith, Fiqh etc. Was honored to have lectured n the Mishkat al Masabih, Muslim sharif, and several other famous books. Also served as the the head of the Iftah division for eight years. Several students qualified as Alims during this time and serve today the Muslim community.

Married to Roshan Banu d/o Yusuf Amod and Zubeida on the 16 April 1979. Yusuf was the son of Hajee Ismail Amod (son of  Hajee Ahmed Mohammad  from Joriya, India) and Amina.

The Amod family settled in Pietermaritzburg when they arrived form India in the late 1890's its  where Yusuf Amod was born in 1932. The Amod family were successful merchants. Zubeida, mother of Roshan Banu, was born in Balfour, her father was Omar Adam and mother Mariam who settled here after arriving from Bhanvard, India. She, Zubeida,  was a childhood friend of my Mother.

In 1990 after 12 years in Newcastle, relocated to Durban where the family business had extended and I was required to assist. I served with Maulana Yunus Patel as secretary general of The Jamiat al Ulama of KZN for several years and also was privileged to lecture at the Madrassatul Banat for two years.

In 2006 was appointed as a Shariah Adviser to the Absa Islamic Bank and still serve as a member and am also involved as an adviser to several religious organisations. Authored a few books on Hadith, Biographies, and history. Also invited to speak at Religious Seminars and Radio Stations.

I continue research on various subjects, also travel extensively to various countries to meet scholars to study and research various aspects of  Islamic History. One of my memorable trip was to Larnaka, Cyprus. The Island is full of Islamic History. The grave and burial place of Umme Haram, the Aunt of Hazrat Anas R.A. is located here where a small Muslim population gathers for the Jumuah Prayers. I also traveled to Andalusia (Spain) and spent several days travelling by car to various towns and villages re living the forgotten Islamic Golden age. Several of my experiences and papers  are found in this Blog under the  al Tibyan heading.

I also traveled extensively through the middle east to study the early history of Islam and understand the Golden Age of Muslim History, many of my travels have been recorded in my travelogues which have been published. 

In 2010 explored the opportunity to settle in a different country and after travelling to Malaysia and Dubai, we found Dubai a wonderful place to relocate, where we established a small trading Company. I was also privileged to benefit from scholars of the region, Met Dr Hasan Hamid and Dr. Suhail Zubedi of Dar al Shariah a few times to benefit and expand on  my experiences in Islamic Banking as Dubai was the Hub for this sector. Dubai a diverse cultural hub and has a wonderful infra structure and a strict application of the law of the land. A place one fines security and serenity. We continue living here and commute to South Africa regularly.   

1994:

Was awarded an M.A degree  (Cum Laude) in Islamic studies from the University of Durban-Westville. After obtaining a B.A. from the University of South Africa and B.A. honors from the Rand Afrikaans University. (Prof Nuade)

 2002:

Graduated with a D.Phil (doctorate) degree in Islamic studies at the same University.

Books Written:

1: Zakaat and Ramadaan (1980)
2: Mishkat al Masabih a Standard Source for Hadith (1st Print 1994)
3; Life and works of Allamah Anwar Shah Kashmiri ( 1st Print 200 )
4: Muslim Sites and Places of Interest (Spain, Egypt and North Africa)
5: Muslim Sites and Places of Interest (Jordan, Syria, Iraq and Palestine)
6: Muslim Contribution to Modern Civilization
7:  Muslim Sites and Places of Interest ( Central Asia, China and Russia)
8: The Early Guiding Stars of KwaZulu-Natal (1860-1960)

Memon as A Tribe or Community

As a young child growing up in the company of religious leaders such as Moulana Ahmed Muhammad Hathurani in Bethal or even younger under Hafiz Chohan and Moulana Timol in Standerton, and being mocked at for being a Memon, the interest and enthusiasm was engulfed to find the origin of this race and its contribution if ever there was any. Very important was how early in Islamic history had this race embraced the Muslim faith. After several years of reading and researching and finding the following emerged. Since the Memon have their origin from Sindh and the Sindhi tribe? The following historical fact is most appropriate.

Arrival of Islam in Sindh

In the year 711 Sindh was conquered by Umayyad Arabs from Damascus, led by the young Muhammad bin Qasim . Sindh became the easternmost province of the Umayyad Caliphate Referred to as Al-Sindh on Arab maps with lands further east known as Hind". Muslim geographers, historians and travellers such as al-Masudi, al-Tabari, Baladhuri, al-Biruni and Ibn Battutah wrote about or visited the region and also sometimes used the name "Sindh" for the entire area from the Arabian Sea to the Hindu Kush.

Muhammad bin Qasim first captured Daibul. He then turned towards Nirun, near modern Hyderabad, where he easily overwhelmed the inhabitants. Dahir decided to oppose the Arabs at Raor. After a fierce struggle, Dahir was overpowered and killed. Raor fell into the hands of the Muslims. The Arab forces then occupied Alor and proceeded towards Multan. Along the way, the Sikka (Uch) fortress, situated on the bank of the Ravi, was also occupied. The Hindu ruler of Multan offered resistance for two months after which the Hindus were overpowered and defeated. Prior to this, Muhammad bin Qasim had taken Brahmanabad and a few other important towns of Sindh. Muhammad bin Qasim was planning to proceed forward when the new Caliph Suleman bin Abdul Malik recalled him. After the departure of Muhammad bin Qasim, different Muslim generals declared their independence at different areas.

The Muslim conquest of Sindh brought peace and prosperity to the region. Law and order was restored. The sea pirates of Sindh, who were protected by Raja Dahir, were crushed. As a result of this, sea trade flourished. The port of Daibul became a very busy and prosperous commercial center.

When Muhammad bin Qasim conquered Sindh, the local people, who had been living a life of misery, breathed a sigh of relief. Qasim followed a lenient policy and treated the local population generously. Everyone had full religious freedom and even the spiritual leaders of local religions were given salaries from the government fund. No changes were made in the local administration and local people were allowed to hold offices - particularly in the revenue department. All taxes were abolished and Jazia was imposed. Everyone was treated equally. Poor people, especially Buddhists, were very impressed by his policies and many of them embraced Islam. A number of Mosques and Madrasas were constructed in important towns. In a short period of time Sindh became a center of Islamic learning. A number of religious scholars, writers and poets were emerged and they spread their knowledge. The Muslims learned Indian sciences like medicine, astronomy and mathematics. Sanskrit books on various subjects were translated into Arabic. During the reign of Haroon al Rasheed, a number of Hindu scholars were even invited to Baghdad.

The establishment of Muslim rule also paved way for future propagation of Islam in Sindh and the adjoining regions. Later Sindh also attracted Ismaili missionaries who were so successful that Sindh passed under Ismaili rule. With the conquest of Lahore by Mahmud of Ghazni, missionary activity began again under the aegis of Sufis who were the main agents in the Islamization of the entire region.

It is said that at the request of a Sindhi Raja, Mabrook, who had embraced Islam, the Quran was translated into Sindhi during the reign of Abdulla bin Omar Hibari (d. 893 AD) ruled for about 30 years and made great contribution to the cultural and economic development of the province. It was during the Hibari period that Sind severed its relations with the caliphate Due to the patronage extended by early Abbasid Caliphs and their Baramaka Prime Ministers,Abu Raja Al-Sindi, Abu Zila alsindi, Abu Mashar Sindhi, Abu Ata Sindhi, Abul Hassan Sindhi and a number of Sindhis went to Baghdad and engaged themselves in scientific and literary pursuits They translated a large number of Sanskrit books on mathematics, astronomy, astrology, medicine, literature and ethics into Arabic.
By the twelfth century Sindhi sailors from the port city of Debal voyaged to Basra, Bushehr, Musqat, Aden, Kilwa, Sofala, Malabar, Sri Lanka and Java.
Debal( ديبل) was an ancient port located near modern Karachi, Sindh, Pakistan. In Arabic, it was usually called Daybul. Trade was immediately resumed between Debal and Porbandar in Kathiarwar.
(Kathiawar or Kathiawad is a peninsula in western India. It is part of Gujarat state, bounded on the north by the great wetland of the Rann of Kutch, on the northwest by the Gulf of Kutch, on the west and south by the Arabian Sea, and on the southeast and east by the Gulf of Cambay.)

Post 712 A.D.till 1947 (Political)

Because of its location at the Western edge of South Asia, Sindh was one of the earliest regions in the Indian subcontinent to be influenced by Islam. It was part of the Islamic empires of the Abbasids and Umayyids. Muslim technocrats, bureaucrats, soldiers, traders, scientists, architects, teachers, theologians and Sufis flocked from the rest of the Muslim world to the Islamic Sultanate in Sindh. Sufi missionaries played a pivotal role in converting millions of native Sindhis to Islam. Settled by Turks, Pashtuns, and Mughals, Sindh continued to evolve as a frontier state and by the time of British colonial occupation was ruled.

Although at the time of the Bin Qasim invasion, Sindh was ruled by a Brahmin king, just a generation earlier, Sindh had been ruled by Rajput kings who were believed to favor Buddhism. Although it is possible that Sindh's Raja Dahir lacked popularity, to suggest that Brahminical hegemony was established in a matter of just a few decades appears to strain credibility. Since the ascension of a Brahmin king could only have occurred with the tacit support of key Rajputs and other segments in society, at most one could speak of factional differences or factional rivalries amongst the elite that may have contributed to the downfall of Sindh.

While caste divisions may have indeed prevented Hindu society from offering united resistance to the Islamic invaders, it does not appear as though the advent of Islam actually liberated the most oppressed Jatis. According to Al-Beruni (b. Khiva, 973AD), those most discriminated in Hindu society were those associated with carrying out "unclean tasks", but it should be noted that in Sindh (and elsewhere in India), there are precisely such oppressed communities that were never converted to Islam, and continued to face discrimination at the hands of both Hindus and Muslims.
While noting the similarities between the caste-system of India with ancient Persia, Al-Beruni, (in his descriptions of neighboring Punjab) also wrote of contact and association (even common lodgings) between the four main jatis or varnas in towns and villages, only observing that the antyajas (untouchable castes) formed eight separate guilds, and lived near (but apart from) the towns and villages. Going by his remarks, one could conclude that the antyajas suffered from an inferior status, but the social interaction that he noted between the four main castes suggests that the distance between the Brahmins or Ksahtriyas vis-a-vis the Vaishyas and Shudras was not as significant as is generally portrayed.

Al-Beruni also wrote little to suggest that Brahmins enjoyed exceptional status or power in society, but observed that on theological topics "at the utmost they (referring to the Hindus he had studied and interacted with) fight with words, but they will never stake their soul or body or their property on religious controversy." He also noted that the "Hindus have cultivated numerous branches of science and have boundless literature...". He was particularly impressed by the numerous step-wells he had seen in the country, and wrote: "In this they have attained to a very degree of art, so that our people (the Muslims), when they see them, wonder at them, and are unable to describe them, much less to construct anything like them."

Not only do Al-Beruni's descriptions of Punjab stand somewhat apart from the official characterizations of Hindu society, they raise a troubling paradox for Pakistan's official historians. Had Islam truly been a vehicle for the liberation of Hindu society from the evils of Brahminism (as is repeatedly proclaimed), how was it that three centuries after the unqualified triumph of "Islam" in Sindh, Hindu society continued to survive just next door in Punjab, and the Islamic faith was able to win few converts amongst the majority of the Hindus, and not even amongst the discriminated caste communities? And had Sindh become this great center of learning and culture after its conquest by Bin Qasim, how was it that Al-Beruni (an avowed Muslim) was studying Hindu scientific texts in Punjab, but not "Islamic" scientific texts in Sindh?

In fact, it is decidedly odd that there is virtually no archaeological evidence or surviving monuments from that era that might attest to claims of a great Arab civilization in Sindh. This is all the more puzzling when one considers the very rich and impressive record of temples, step-wells, urban gateways, colleges and monasteries (built between the 8th and the 13th centuries) that have survived in the neighboring states of Rajasthan and Gujarat - states that successfully fended off the Arab invasions.

{In the 11th C, the Soomras, (who according to Sindhi historian, G.M. Syed were Rajputs and only nominally Muslim) took over the reins of power in Sindh, and ruled for three centuries. By then, Sindh had been freed from paying tribute to the Arab Khalifate, and monuments commissioned by the Soomras and the later Sammas have survived, though the greatest evidence of monumental building activity in Sindh emerges from after the 16th C.}

Although there are references to trade and agricultural productivity in post-conquest Sindh in the Arab records of the 9th and 10th centuries, these are not especially noteworthy, since the Arab lands were always poorer in agricultural terms, and positive references to Sindh are also to be found in the writings of Greek historians (who describe it as the most flourishing of all that the Greeks had seen), and a few centuries later, Sindh was mentioned as a rich country by Roman historians (with specific references to Patala in lower Sindh as an emporium of trade). What is more surprising is that there seems to have been an equally (or more) vigorous trade between the ports of Gujarat and the Arab ports as with Sindh after its Arab conquest.

A resolution to this apparent mystery may be found in the description of the conquest of Sindh in a Persian translation of the Chach-na'ma or Tari'kh-I Hind wa Sind, by Muhammad 'Ali bin Hamid bin Abu Bakr (Kufi, early 13th C) which reveals quite a different story. Contradicting any theory representing the arrival of Islam in the Indian subcontinent as a great social revolution, the Chach-na'ma reveals a pirate-like conquest that wreaked havoc on the local populations, transferring a considerable volume of plundered wealth such as gold, silver and jewelry, and also slaves, as tribute to the Umayyad governers. Bin Qasim and his military cohorts also profited greatly from the conquest, enriching themselves at the expense of the local population. Another history of the period, the Futuhu-l Bulda'n by Ahmad bin Yahya, bin Jabir, (892-3 AD) describes how some of the victories were achieved by the destruction (or salinization) of vital aqueducts that starved the populations of drinking water, leading to their surrender. Both documents describe the slaying of able-bodied soldiers and other townsmen, and the taking of women and children as slaves in large numbers.

With the looting of its savings of gold and silver and other assets, and the annual demands for tribute (estimated at a million dirhams annually) it is not surprising that Sindh was culturally and economically eclipsed by Gujarat and Rajasthan - its eastern neighbors who escaped such devastation. It is also interesting that references to Islam (by the victors) are made more as after-thoughts, and only after military triumphs, when the looting of wealth and taking of slaves is justified in the name of God, Islam, or the Holy Prophet. The conversion of temples to mosques also appear more as symbols of a successful military and political assault than as a religious victory per se.

What is remarkable in both these documents are some of the references to mass conversions. Conversion to Islam is offered as an option to defeated populations - and it is assumed that conversion to Islam would be taken as a token of surrender, as a willingness to pay tribute to the new authorities, and as a sign that the political suzerainty of the victors would not be challenged. Although, not everyone was required to convert, the greatest pressure to convert was applied on those considered most dangerous, and most able to resist the conquerors - i.e. on Rajputs and Jats, and on men, rather than women. The conversion of others simply followed.

This was apparently quite common during the period of Arab expansion, and led to the widely held belief that "the common people follow the religion of the ruler" - something emphasized repeatedly by Arab historian Ibn Khaldun (b, Tunis, 1332) in his "Muqaddimah - an Introduction to History". Ibn Khaldun's writings are particularly interesting because as an avowed Muslim, and defender of the sayings of the Prophet and the Quran, his descriptions of the Arab royal houses, and their origins as the Islamicized Bedouin tribes of the Arab peninsula carry a credibility and acceptance other historians may not receive. But his status as one of the pre-eminent historians of the Arab world has more to do with his questioning of exaggerated and wildly improbable claims made by historians like al-Masudi and al-Waqidi, and his intuitive awareness of what propelled royal power and prestige, and how dynasties rose and fell in the Arab world. Also of interest is the element of rationality that imbues some of his writings. Unlike the ideologues of the two-nation theory and zealous advocates of Islamic Jehad in Pakistan today, (who attempt to portray Islam as a radical and egalitarian force), Ibn Khaldun's analysis is far more revealing of Islam's role in cementing state power, in building and preserving larger and more stable empires.

Although Ibn Khaldun quotes frequently from the Quran, and there are repeated references to "such is God's Will" or "such are God's Ways", he shows little moral outrage or concern for equity or social justice when he writes about the excesses of royal conquests or royal authority. Speaking of how "the common people follow the religion of the ruler" he writes: "The ruler dominates those under him. His subjects imitate him because they see perfection in him, exactly as children imitate their parents, or students their teachers. God is wise and all-knowing". Although one may question this statement as an accurate description of why the masses accepted Islam, it does indicate that the Islamic-identified ruling class in the Arab world did not ascribe any independent agency to the masses in choosing or practicing their religion.

In the views of Ibn Khaldun dynasties arise from successfully marshalling "group feeling" which he believed originated from respect of blood ties or something akin to that. Because of the difficult conditions the Bedouins were exposed to in the desert, he saw the Bedouins as most capable of developing and harnessing "group feelings". He also noted the fearless manner in which they fought and subdued others - seeing in their "savagery", the seeds of royal power. However, he also saw the Bedouins as wild and anarchic - as all too capable of plundering the possessions of others, and destroying the civilizations of those whom they conquered, citing specifically the ruination of the civilizations of Yemen, Syria, Iraq, and the Sudan after Bedouin conquests. He thus argued that for the Bedouins to develop royal leadership, they needed the strong influence of a religion such as Islam, which he saw as being crucial to the initial success of the Arabs. It was the cohesive force of Islam that enabled the Arabs to combine strong "group feelings" with the political leadership that was necessary to win and sustain stable royal dynasties. He attributed their subsequent decline to their neglect of religion, and of losing their "group feeling" and leadership skills in the course of acquiring wealth and urban comforts.

In developing these elaborate theories on the rise and fall of dynastic rule, he acknowledges that a nation that is defeated, and comes under the rule of another quickly perishes citing the case of Persia after its Arab conquests. However, he saw nothing ethically or morally wrong in the subjugation of one nation by another. For instance, he dismissed any moral objections that might have arisen over the plight of the conquered nations of Sub-Saharan Africa, justifying their state of servitude to the Arab rulers as a consequence of their "weakness" and "lack of ability".

While Ibn Khaldun did not see the Arab conquests or the subsequent Islamization of the local populations as bringing any benefit to those who were thus defeated or subjugated, neither did he see in this any contradiction with Islamic ethics. What is implicit in his writings is that Islam was more the instrument for developing tribal leadership, and the means of cementing political control over those who shared in the "group feelings" of the ruling clans, or by extension, a means of controlling those that did not necessarily share in the "group feelings" of the ruling elites. Statements attributing a sense of "fairness" or "justice" to Islam appear more as rehetoric and as gratuitious justifications of the Arab conquests.

Thus although Ibn Khaldun makes no specific statements concerning the conquest of Sindh, his frank assessment of what happened to the civilizations of other territories that came under Bedouin attack or Arab control fits in quite well with what is described in the Chach-na'ma and the Futuhu-l Bulda'n. It is thus possible to infer from his writings that the Arab invasion and conquest of Sindh was part of a historic pattern and political trend that extended from Syria to Sindh, drowning each of the older civilizations as the Arab empires aggressively expanded their reach and control. This view of history would bring a new dimension to the discussion of what contributed to Arab successes, attributing the success to strong "group feeling" and military daring (effectively channelized by leadership derived from a common faith) - something that the materially more advanced, but sedentary urbanized civilizations could not resist.

What was probably common to all the defeated civilizations was that there were no strong bonds of communal loyalty that bound the populations. Socially fragmented - either due to religious tolerance and diversity, or due to caste/class divisions resulting from the growing specialization and differentiation of labour, (or both), it is possible that these civilizations were also riven by factional rivalries that further weakened their defences. Since these invasions swept aside Hindu, Buddhist, Manichean and Zoroastrian societies alike, this more general view of history would thus question the merit of postulations that place Brahminical hegemony or ossification of caste as unique or even primary factors in the equation.

Although Ibn Khaldun's writings stress the role of Islam in the Arab successes, it is not possible to conclude from his writings (as some Islamist scholars have attempted) to claim the universality and superiority of Islam, and speak of its "natural tendency" towards raising the cultural levels of societies that adopted the faith. That Islam was more a political tool (than an inherently more advanced scientific, philosophical or cultural system) is borne out by how the Umayyads sought cultural inspiration from the very civilization they had sought to supplant and replace. This was even more the case with the Abbasids who succeeded the Umayyads. Both invited scholars (and those brought as slaves), were encouraged (or coerced) to translate scientific and philosophical texts from a variety of ancient and contemporary sources including Egyptian, Greek, Syriac, Babylonian and Indian.

It is especially important to note that there was a certain degree of separation of church and state during the reign of the Abbasids who were renowned patrons of art and scientific learning. This separation of church and state facilitated scientific investigation in Basra and Baghdad, and allowed the scholars in these courts to seek knowledge from a variety of sources.

Sindhis Contribution to Islamic Sciences.

In about 780 A.D. – 154 A.H. when a deputation of Sindhi Pandits visited Baghdad, they carried with them a Sanskrit work known as ‘Siddhanat’ which, after translation in Arabic, became known as AI-Sindh-Hind.

According to Syed Sulaiman Nadvi, author of the Arab-o-Hind ke Tallukat, (and several other historians), mathematicians and philosophers from Sindh made outstanding contributions to the promotion of learning amongst the Arabs. Several physicians were called from Sindh for the treatment of the Caliphs among whom were Ganga and Manka who treated Haroon-al-Rashid. Another Sindhi doctor who made a mark was a newly converted Muslim, Saleh bin Bhahla (Bhalla). Sindhis such as Abul Ata Sindhi, Haroon bin Abdulla Multani, Abu Mohammad Mansuri (from Mansura), Mansoor Hindi, Musa bin Yakub, Saqafi, Abu Zila Sindhi and Kashajam-bin-Sindhi-bin-Shahak achieved eminence as Arabic poets and writers. Sindhi Pandits (scholars) and Veds (physicians) in Baghdad translated numerous texts from Sanskrit on mathematics, astronomy, medicine, literature and ethics into Arabic.

One must also disinguish between the role of the Quranic absolutists and the Sufi liberals, for it was the latter who made the most significant and enduring contributions to the art and culture of the nations that had come to accept Islam. As long as the Sufis were tolerated, there was a path towards progress, and Arab society was able to absorb positive elements from other cultures.

Several Arab scholars relied on Indian scientific texts in their own scholarly translations or adaptations. Noted scholars Al-Fazari (8th C) and his son Muhammad, and Ya'qub ibn Tariq are associated with translations of Sanskrit astronomical texts (Siddhanthas). Al-Kindi (b. Basra, early 9th C) wrote four mathematical texts describing the use of Indian numerals. Al-Khwarizmi (b. Khiva, d. 850) is credited with synthesizing the knowledge of the Greeks and the Hindus in mathematics, astronomy and geography during the reign of the Caliph, al-Ma'mun, (813 to 833). Others translated Indian writings on the scientific method, Chanakya's Arthashastra, the Mahabharatha, and the Panchatantra, which became popularized as Kahlila and Dimna. Widely translated into both Persian and Arabic, it was also reproduced in illustrated versions during the reign of the Abbasids.

Sindhi accountants were also popular and according to Jahez (d. 874 AD) all the 'Sarrafs' (money-changers) in Iraq were Sindhis. Sindh was also a major exporter of agricultural produce and cash crops, as well as a variety of leather goods - including colored and soft leather. The leather shoes of Mansura were particularly renowned. (cited in the Muruj-uz-Zahab, and by Imam Hanbal). Thus, Sindh had a profound influence on Arab science, culture and economic life.

Among the Sindhis who earned eminence in the Muslim world as Arabic poets during this period were Abul Ata Sindhi, Haroon bin Abdulla Multani, Abu Mohammad Mansuri who hailed from Mansura, Mansoor Hindi, Musa bin Yakub, Saqafi, Abu Zila Sindhi, Kashajam bin Sindhi bin Shahak etc. Sindhi bin Sadqa was a ‘Katib’, a writer as well as a poet. Some of them wrote in Sindhi as well as in Arabic. It is said that at the request of a Sindhi Raja, Mahrook, who embraced Islam, the Quran was translated into Sindhi during the reign of Abdulla bin Omar Hibari. Due to the patronage extended by early Abbasid Caliphs and their Baramaka Prime Ministers, a number of Sindhi Pandits and Veds went to Baghdad and engaged themselves in scientific and literary pursuits. They translated a number of Sanskrit books on mathematics, astronomy, astrology, medicine, literature and ethics into Arabic. Prominent among them were Bhalla, Manka, Bazeegar (Bajaikar), Falbar Ful (Kalap Rai Kal), Ibne Dahan, Saleh bin Bhalla, Bakhar, Raja, Makka, Daher, Anko, Arikal, Andi, Jabbhar, etc. Some of these Pandits taught the Arabs, numerals.

The world's first complete translation of the Quran was completed in 884 CE in Alwar (Sindh-India now Pakistan) by the orders of Abdullah bin Umar bin Abdul Aziz on the request of the Hindu Raja Mehruk.

For the most part, the official histories of Sindh are sustainable only as illusions and myths. A deeply troubling and unstated implication behind such one-sided rhetoric is that the people of Sindh were impotent in fighting off local tyrants themselves, and needed the assistance of external agents to "liberate" them. In addition, there is the underlying assumption that the indigenous people of Sindh were incapable of producing anything of civilizational value on their own, and that the cultural and philosophical systems produced internally were inadequate, and needed to be replaced by those of outsiders. Not only can such assertions be damaging to a nation's self-esteem, these are precisely the sort of ideas that sustained colonial rule.

But since genuine decolonization was hardly on the minds of Pakistan's creators, such notions have gone largely unchallenged. Instead, the logic of the two-nation theory and partition has demanded the propagation of accentuated polemics - howsoever improbable, and howsoever damaging to the psyche of the Pakistani people themselves. Although it is unlikely that the history of Sindh will ever be presented in a truthful and accurate manner by the present ruling elites of Pakistan, ordinary Sindhis may well ask that if the introduction of Islam in Sindh were truly beneficial for the ordinary masses, (supposedly ushering in an era of expanded access to education and learning), how is it that the rural masses of Sindh rank as amongst the most illiterate and most oppressed in the world today? Isn't it ironic how the average literacy in neighboring Rajasthan (one of India's less developed states, with a primarily Hindu population) exceeds 61%, far ahead of Pakistan's currently projected literacy of 45% {Of course, the comparison with India's more industrialized state of Gujarat or agriculturally prosperous Punjab (both with 70% literacy) would make things look still worse.

Today, Sindh, which was home to one of the world's earliest settled civilizations - i.e. the civilization of Harappa and Mohenjodaro is in a state of cultural and economic crisis - heavily dependant financially on repatriations from the Gulf oil kingdoms, struggling under the weight of a colonial past, and dictatorial present. Internecine religious wars bleed the state constantly, even as it suffers internal discrimination at the hands of the Punjabi military elite. Reclaiming its true history could be the first step it takes towards liberating itself not only from the shackles of its colonial past, but also from the false glorification of invasions and conquests that drained it of its wealth and brought it few tangible returns in exchange.

A more objective and dispassionate examination of the historical record may reveal that rather than Sindh being "liberated" and "civilized" by the Arab invaders, it was in fact, the other way around. Sindh helped educate and civilize the new Arab kingdoms, who in turn helped carry the knowledge of India to Europe. Instead of seeing its pre-Islamic history with contempt or disdain, Sindh (and the rest of present day Pakistan) might do better by acknowledging the positive aspects of the intellectual and cultural traditions that had developed prior to Islamic rule and played such an important role in shaping the civilizations of the Arab and Western worlds.

History Of Memon Community:

Memon is a courageous and unique position holder mercantile community. It participates actively in all the social activities such as, health, education and cultural programs. When the forefather of this community embraced with Islam, they were named as "Momin" and with the passage of time, they are now known as "Memon". The conversion of the religion resulted to a lot of calamities, which were faced with utmost courage, and boldness to overcome calamities. They had to migrate from their homeland. God accepted these trials for the sake of Islam and He bestowed blessings and such a high capabilities that Memon community is prominent in all walks of modern life. On the occasion of the presentation of history of early period of the community, we are highly thankful of God that we are part and parcel of this community.

(The following is a Published Article it is very inaccurate from a historical perspective, but published here for reference only)

Summary Of The Rise And Sacrifices Of Memon Nation:

Before Islamisation, Memon Nation belonged to Hindu Lohana Race, which was distinguished into 84 branches. The peoples of Memon Nation accepted Islam in 1424-25 A.D. During this period (824 Hijri), the capital of Sindh was Thatta and it was governed by Mr. Murkab Khan. Hajrat Yousufuddin Qadri (God Bless Him) came to Sindh during the aforesaid period and he became permanent resident of Sindh on the request of the governor. He preached Islam with great zeal and Markab Khan and his minister Ayub Khan became disciple of Hazrat Qadri. Sardar Seth Sundarji and Sardar Seth Hunsraj were honorable members of the Darbar or Court of the Government. They were sons of Sardar Seth Oji Bin Manik. First of all, Manakji accepted Islam on the blessed hands of Hazrat Qadri. Later on his son Oji and both son of the Seth Ravji named Sundarji and Seth Hunsraj was embarrassed with Islam. As a result of the acceptance of Islam by two well-known i.e. Sardars, Seth Sundarji and Seth Hunsraj, seven hundred families belonging to 84 branches of Lohana Hindu race were embarrassed with Islam. Hazrat Qadri (God bless him) entitled them as Momin, which was later on changed to Memon.

The Great Pir Hazrat Abdul Qadar Jilani (God bless him) at the verge of death, advised his son Tajuddin to go and preach Islam in Sindh. He, however, failed to do so, but a descendent of Hazrat Jilani (God bless him). Hazrat Syed Yousufuddin Qadri migrated from Arab (Iraq) to Sindh. He settled at Thatta, the then Capital of Sindh, Soon he succeeded to convert Lohana Hindu families and their Sardars (Leaders) to Muslims.

When 700 Hindu Lohana families accepted Islam, the Lohana Hindu race was highly surprised and to stop the conversion of their religion, they arranged a great meeting under the leadership of their "groove" the great religious personalities, such, as Joshi Takemal, Joshi Malmal, Joshi Odhemal, In this meeting it was decided that the daughters and daughter-in-laws, who were in possession of the Lohana Hindu families, must not be allowed to keep relation, converted with newly "Nu-muslims" so that they might not be converted from Hindu religion to Islam. In addition to do this, they made social bye cot to Muslims and stopped all trade and relations with Muslims.

This decision, naturally, resulted to great difficulties to Nu-Muslim. The members of Nu-Muslim Lohana families had to face a very complicated situation because many wives, daughters and other relations were still Hindu and they had to either leave them or to reject the change of the religion. These difficulties may easily be realized.

In short, lot of relations was broken all trade relation purchasing and selling activities were stopped. The necessary usage articles of life were not available to Nu-muslims. It became highly difficult to live in these circumstances. Majority of the population was Hindu and the meager minority of Nu-Muslim could not face the majority and only solution of the situation was migration from their native land. They consulted this situation with Hazrat Qadri, who advised to migrate from Thatta. In the light of this advice the Nu-muslims migrated and populated to a nearby town Waryah, Soon, the great shortage of sources of necessities of life, compelled six hundred families of Nu-muslims to again migrate to Halar Pargana of Kathiawar (Gujarat). Now remaining 100 families consisting of majority of women was left in Waryah town. The families, who were named Kayaya families, could not migrate for one reason or other and kept living in the Waryah Town till 947 Hijri.

Seth Adam was designated as the first "Amir" of Memon Nation in Moj Waryah town and he constructed a residential house in the town Markan, the son of Seth Adam, was named Ruknuddin by Hazrat Qadri. He kept living his whole life in the Waryah town, however his son namely Samat left the town and migrated to Cutch in 144Z A.D. The then capital of Cutch was Bhuj and Raja Khangarji governed it. He was the creator of Cutch State and he invited Kunna Seth to settle in Cutch in 1597 A.D. (947 Hijri). Along with the family of Kunna Seth, Memon families also migrated to Cutch. This second migration was made due to the wishes of Raja Khangarji through Seth Kunna.

Till 1535 A.D. the population of 100 remained Memon families was increased in Waryah town. Most of them also migrated to various places of Cutch State. In this way small communities of Memons were established at various towns of Cutch

Memon an ethnic group tracing their roots largely to JUNAGARH (KUTYANA,BATWA,DHORAJI), Sindh, Kutch and Kathiawar and are sometimes seen as transitional between the two regions. A Sunni Muslim group, Memons predominantly adhere to Hanafi Sunni Islam although some are Maliki. Historically Memons are a mercantile community (and are generally referred to as a business community in Pakistan and India). Most of them are merchants and traders, industrialists, professionals and generally hold white collar jobs.

Traditionally, the name Memon is an adaptation of Momin (Arabic: مومن‎) meaning faithful. This was used when this community converted to Islam.

Sindhi, Gujarati, and Arab origins

More than one hypothesis has been forwarded about the origins of the Memon community. These hypotheses, although similar, differ in their details. This could be because Memons have had to rely on oral history in order to determine their origins.[1]

According to Anthovan, those Lohanas of Thhato who converted to Islam became Memons and were invited by Jarejho Roa Khanghar, ruler of Bhuj (1548-1584) to settle in Bhuj. It is from there that Kutchi Memons migrated to Kathiawar and Gujarat. Surat in Gujarat was an important trading center from 1580 to 1680 and Memons made their bounty there. Later, the Memons reached Bombay.[2] Diwan Bherumal M. Advani writes that all the Memons of Bombay, Gujarat and Kutch are Lohanas from Sindh. (A volume written by Mr. Anthovan, part 2, pages 52 and 53).

Another theory states that Memons originated in 1422 CE from Thatta in Sindh. The converts were first called Momins or Mumins and the term, with the march of time, changed to Memons.[3] The story related therein states that some 700 Lohana families, (inclusive, perhaps of some earlier covert and neo-Muslim converts) comprising of some 6178 individuals, converted to Islam at the hands of one Sayed Yusuffuddin Qadri and finding themselves banished by their erstwhile Hindu brothers were forced to migrate.[1] This was also stated by Hussain Kassim Dada from his Presidential Chail at the first ever All India Memon Conference in Rajkot in the year 1931.

A another theory according to Karimbaksh Khalid is that certain soldiers of Arab tribe Banu Tamim of Qatif, near Ta’if, numbering about a few millions, came to Sindh along with Muhammad bin Qasim, where they were known as Maymenah, right-wingers in the army; this word later evolved to become Memons. According to this theory, the Memons were originally Arabs. [4]

Branch

Memon community may be divided into three main groups. Those who traced their ancestors from Kutch region are identified as Cutchi Memon and they speak Kutchi dialects. Those who traced their ancestry to Kathiawar are identified as simply Memon or Dhoraji memons or Kathiawadi Memons or Halai Memons and they speak Memoni. Those Memon who remained in Sindh (their ancestor never migrated to neighboring regions such as Kutch and Kathiawar) are identified as Sindhi Memon and speak Sindhi language.

Many Memon, especially Kathiawadi Memon, further distinguished themselves into various sub-groups which generally refer to their ancestral villages or towns such as Kutyana Memons(DHEDHIS), originated from Kutyana in Junahgarh (now India), Gondal wala (Aahamdani) Bantva Memons, Jutpur Memons, Dhoraji Memons (Dhoraji;Rajkot), Bombaywala Memon (whose ancestors used to live in the main city of Bombay and its suburbs)[5] and Deeplai Memon. It is estimated that the number of Kathiawadi Memon, other than Cutchi and Sindhi Memon, worldwide are over one million.[6]

Generally‎ a Memon is a Muslim person born within a Memon family which traces its ancestry back to the descendants of the ‎community originating from Sindh whose members first embraced Islam, including Halai Memon, Okhai Memon, Sindhi ‎Memon, Kutchi Memon, Kathri, Tharati, Nasarpuria and others‎ [7]

Language

Memons speak an unwritten language called Memoni, a mixture of Sindhi and Kutchi[citation needed] which belongs to the Indic North-Western Zone family of languages. While the Sindhi and Kutchi languages are spoken by both Muslims and non-Muslims, Memoni refers exclusively to the vernacular of the Kathiawadi Memons who are predominately Sunni Muslims that migrated from Sindh to the neighboring regions of Kutch and Kathiawar in Gujarat several centuries ago.[8] In stress, intonation, and everyday speech, Memoni is very similar to Sindhi, but it borrows vocabulary extensively from Gujarati, Urdu and lately English[citation needed]. Like most languages of the Indian subcontinent the sentence structure of Memoni generally follows subject -> object -> verb order.

Social structure

Role of the Jamaat

Memons generally tie to their respective locally societies called "Jamat", literally means congregation, which are generally established for the betterment and social welfare of its members which may include issuance of marriage license, matrimonial dispute resolution, adaptation and enforcement of the rules and guidelines against certain undesirable customs, establish healthcare and education centres, provide various facilities for the community need‎ and also financial support and housing‎ for the poor and needy members and sometime non-members.
The following are some common well organized societies or welfare associations called Jamaat (Gujarāti script: જમાત) of the Memons community which generally refer to their ancestral village or town.

Memon Jamats

·         Dhedhi's,

·         Kutiyana,

·         Palwala/Amreliwala

·         Bantva,

·         Bombaywala,

·         Cutchi

·         Dhorajiwala,

·         Gondal

·         Halari Memon,

·         Jetpur,

·         kutchi,

·         Morbi-Tankara Memon Association also called M.T.M.A,

·         Okhai,

·         Porbandar,

·         Rajkot,

·         Tharti,

·         Vanthli,

·         Vasawad,

·         Kathiawar Nasarpurmemon Jamat,

·         Jamnagar,

·         deeplai

·         VMP

Memon associations

·         Memon Professional Forum (MPF)

Memons worldwide

Memons migrated from Sindh to Kutch, and later to Kathiawar (Kathiawad) and other part of Gujarat. Memons spread throughout the Indian Ocean basin in the 19th century, but most Memons lived in Kathiawar, prior to the independence of Pakistan. Many later settled in Pakistan. 

Today, they are scattered throughout India but majority of them live in the port city of Karachi in Pakistan, with significant communities in the United Kingdom, Canada, USA, Bangladesh, Sri Lanka, UAE, Saudi Arabia, Tanzania, Botswana, Namibia, South Africa, Malawi, Kenya, Mauritius, Singapore, Australia and Burma. In Karachi today there is a community of Memon people from Bantva and their descendants known as Bantva Memons.

Role Of Memon Community In Independence Movement:

But it was not only trade and business in which the members of Memon community participated. They took equal interest in independence movement. I will only touch this subject briefly by mentioning the names of the members of community who participated and contributed for independence movement even before the movement of Pakistan was started.

During Khilafat Movement many notable Memons contributed huge amounts of donations. The names of Mr. Omer Subani and Ahmed son of Jan Mohammad Chotani were prominent among these donors. When Subash Chandra Bose announced made by the formation of Azad Hind Fauj in 1944, Mr. A. Habib Haji YusufMarfani huge contributions for the cause. He was appointed Chairman of supply Board of the Council of Indian Liberation Army. Mr. A. Sattar Palwala and Mr. A. Latif Admani were other prominent members of the community who actively participated in the movement. Mr. Admani was later arrested by British Government and sent to jail. Many Memons also actively contributed and participated in Reshmi Roomal movement.

Role Of Memons In The Pakistan Movement:

When Pakistan movement was started, the Memons generously struggle and contributed to the Funds of All India Muslim League and Muslim Press Fund established by Quaid-e-Azam who knew the patriotism of Memons and therefore visited every nook and corner of Kathiawar including Rajkot, Gondal, Dhoraji, Mangrol, Bantva, Manavadar, Kutiyana, Ranawav, Porbandar, Jetpur and Vanthali in January 1940. During these visits Quaid-e-Azam, Mr. 1. 1. Chundrigar and prominent Memons personalities took large processions out which culminated in meetings, which were addressed. At every such function Quaid-e-Azam was presented with bag full of donations. The visit of Quaid-eAzam to such large number of towns and addressing gatherings at such relatively small places shows what importance Quaid-e-Azam gave to the Memon community as early as in 1940. Among the freedom fighters who were jailed by the British Government during Pakistan Movement, you can find the names of Mr. Usman Kassam Mitha (Father of General Abubakar Mitha of Pakistan Army) Mr. Ahmed Noor Mohammad and Mr. A. Sattar Parekh.

The Memon community was in for-front in helping the humanity irrespective of their cast or creed whenever national calamites affected India & Pakistan. This included massive earthquake in Bihar and Quetta in 30s and floods in East Pakistan. For the work for the welfare of victims of Earthquake Mr. Abdul Sattar Haji Suleman Naviwala was awarded the medal of Qaiser-Hind by Viceroy. The Pakistan Government awarded Sitara-e-Khidmat to Mr. Usman Suleman for flood relief activities in East Pakistan

Memons are known for their involvement in business and philanthropy, with Memons having played a major part in the building of Pakistani industry, an increasing number of Memons are turning to professional occupations.[10]

Owing to their tradition of management and attention to detail, Memons are a prosperous community. They have built vast business legacies and a high percentage of Memons around the world belong to the upper-middle class.

Religious beliefs and customs

Religious practices

Memons mostly follow the Hanafi school of Sunni Islam although some are known to follow other Sunni schools such as the Maliki and Shafi`i schools.[12]

Marriage customs

Memons usually marry within their own social affiliation (Jamat) (endogamy), depending on circumstances a group (Jamat) may be as small as few hundred families and as large as few thousand families.For example Cutchi Memon define their jamat to be entire group having very few sub-groups whereas Kathiawadi Memons are branched into few dozens sub-groups. For Kathiawadi Memon a group, by and large, usually shares their ancestor village in Kathiawad as a reference point. Marriage between close relatives especially first cousins is discouraged but such reunion is possible where a group is too small. Marriage outside the social group (e.g. marrying a Surti Muslim) is now quite common and accepted by most Memons, although some community elders may still discourage it.

Notable Memons

Various Memon magazine monthlies and books have been written, praising the achievements of philanthropists and businessmen that have emerged from this community. It is claimed that Memons aim to promote such notables in order to escape the stereotypical view (in Pakistan and India) of being stingy, cut throat businessmen who would not replace their own sofas for a statutory period of twenty five years. Some of these notables have been set out below, as follows:

International reputation

·         Abdul Sattar Edhi, "Nishan-e-Imtiaz" Ambulance and Hospital Services, burial of homeless, Women Welfare orphanage, Founder of Edhi Welfare trust foundation.

·         Mushtaq Chhapra - Entrepreneur and one of the founding members and directors for The Citizens Foundation, the Pakistani charity school chain that has set up over 500 schools in Pakistan.

Sporting Figures

·         Iqbal Qasim, Pakistani cricketer in the 1980s - a left arm spinner most notable for turning out a quite splendid performance against India in the final test of 1987 in Bangalore.

Industrialist

·         Adamjee Haji Dawood, Adamjee business empire, Provided assistance in creating Pakistan[13][14]

·         Ghulam Muhammad A. Fecto, prominent industrialist, founder and chairman of Fecto Group of Industries, philanthropist, and former president of All Pakistan Memon Federation

Business and Entrepreneur

·         Hussain Kassim Dada Founder of Dada Limited, a powerful multinational business concern that dominated the food and grain trading business in before the independence of Pakistan, South and South East Asia, and a philanthropist who founded the Hussaini Orphanage.

·         Haji Ali Mohammad- Pakolawala's

Politics and Government

·         G.M. Banatwalla - an Indian politician Member of the House of the People (Lok Sabha), the lower house of the Parliament of India

·         Abdul Rashid Godil MNA of Pakistan. Member finance & rev standing committee and member of textile standing com.Supreme council member of APMF and board member of WMO, law & order of K.C.C.I. and others [2]

·         Major General Abu Bakr Osman Mitha

·         Farooq Sattar, MNA MQM, prominent banker.

Arts and Science

·         Ismail Merchant India born Hollywood film director and producer

Community leaders

·         Sir Iqbal Sacranie, leader of the Muslim Council of Great Britain award for social services from Queen of England

·         Haji Abdul Razzak Yaqoob, prominent Pakistani businessman, president of ARY Group of Companies and World Memon Organization (WMO)

Africa

·         Ismail Mahomed First Chief Justice of a democratic South Africa formerly Chief Justice of a democratic Namibia.

Sri Lanka

The Memon, originally from Sindh (in modern Pakistan), first arrived in Sri Lanka during the 1870s as traders. Initially the Memon traders resided in Sri Lanka temporarily for business purposes, however after independence of India and Pakistan in 1947, many settled in Sri Lanka along with their families. In the 1980s they numbered to the tune of 3,000.

Other Countries

Social contribution from the Memon community

The Memon community can be proud of the social work it has done. Many countries across the globe have seen this through the many Memon humanitarian ground workers. Examples such as the Calcutta, Kashmir, Turkey and Quetta earthquakes. Gujrat, Karachi and Bosnia are just a few recognised achievements of Memon humanitarian work.[citation needed]

See also

·         Memons in South Africa

·         Nasserpuria Memons in East Africa

·         Nasserpuria Memons in Canada

·         Kutchi Memon

·         Pakistan Memon Jamat

·         Sindhi Memon

·         Memoni dialect

·         Kutchi language

·         Lohana

·         Deeplai memon

·         Lakhani

·         World Memon Organization (WMO)

The Online Memon Community

·         The World Memon Organisation ("the WMO") Pakistan Chapter

·         Dhoraji Association Dhoraji Colony, Karachi Pakistan

·         All Pakistan Memon Federation Karachi Pakistan

·         Memoni Language by Abdur Razzaq Thaplawala

·         Okhai Memon Jamat Karachi Pakistan

·         Pakistan Memon Jamaat Karachi Pakistan

·         Dhorajian,Karachi

·         Memon World

·         Memon personalities and their achievements

·         Halari Memon General Jamat

Sri Lanka

·         Memon Association of Sri Lanka

·         MemonAid Sri Lanka

Western Countries

·         The World Memon Organisation (“the WMO”) Acton United Kingdom

·         Memon Association of Canada Toronto Ontario

·         Memon.com Etobicoke, Ontario Canada

·         Chicago Memon Association, Chicago, IL USA

·         A. Razzak Memon United States

·         Memon Po!nt By Abdul Ghaffar Variend, Chicago IL ‎USA

·         Memoni Language Preservation Project Montreal Canada

·         Memon community of Washington DC, Maryland, Virginia and surrounding areas

·         Nasserpuria Memon Jamat Canada

Others

·         Bantva, Junagadh, Vanthli Dhoraji Kutiyana Upleta Jetpur - Saurashtra (formally Kathiawar) Gujarat India: WikiMapia Google Maps Satellite Imagery

·         'The Memons - Important Muslim minority of Sri Lanka' - Hameed Karim Bhoja - DN Wed May 31, 2006

·         World Memon 1st Convention 2001 Dubai

·         Description of the Memon language from Ethnologue.com

·         An examination of Memon business in Pakistan

·         Definition of Memons

·         Lohana-Conversion to Memons

·         memon from dhoraji

References

1.      Origin of Memons - three versions. Memon.com. http://www.memon.com/community/history. Retrieved 2010-01-20. 

2.      Islamic Perspective, a Biannual Journal. A special issue on Bohras, Khojas and Memons. Ed. by Asghar Ali Engineer, Bombay, Institute of Islamic Studies. vol.1, Jan 1988, pp. 41-48[1]

3.      ^ 'Abraazul Hq' by Sayed Ameeruddin Nuzat, under the guidance of one Peer Buzrug Alli, published in Bombay in 1873

4.      "Arab Origin of Memons" . As-sidq.org. http://www.as-sidq.org/memoni/who_are_the_memons.htm. Retrieved 2010-01-20. 

5.      ^ "Pakistan Memon Jammat". Pmjamaat.org. http://pmjamaat.org/eng/index.htm. Retrieved 2010-01-20. 

6.      ^ Estimate of Memon Population by Mr. Ali Mohammad Tabba

7.      ^ The world memon Organisation constitutio http://www.city-deal.co.uk/wmo/statutory/WMO_Constitution.pdf

8.      ^ "Memoni Language Project". As-sidq.org. http://www.as-sidq.org/memoni/. Retrieved 2010-01-20. 

9.      ^ "City Nazim praises services of Memon community". Pakistan Press International (Asia Africa Intelligence Wire). October 13, 2003. http://www.accessmylibrary.com/coms2/summary_0286-24718975_ITM. Retrieved 20 January 2010. 

10.  ^ Levin, Sergey (1974). "The Upper Bourgeoisie from the Muslim Commercial Community of Memons in Pakistan, 1947 to 1971". Asian Survey. http://links.jstor.org/sici?sici=0004-4687(197403)14%3A3%3C231%3ATUBFTM%3E2.0.CO%3B2-R. Retrieved 2010-01-20. 

11.  ^ The Upper Bourgeoisie from the Muslim Commercial Community of Memons in Pakistan, 1947 to 1971, Sergey Levin, Asian Survey, Vol. 14, No. 3, Soviet Scholars View South Asia (Mar., 1974), pp. 231

12.  ^ "Memons". Richpaki.tripod.com. http://richpaki.tripod.com/memons.htm. Retrieved 2010-01-20. 

13.  ^ "Personalities". Memon.com. http://www.memon.com/community/personalities. Retrieved 2010-01-20. 

14.  ^ "Web Design | News Sites". Adamjee-engg.com. http://www.adamjee-engg.com/history.htm. Retrieved 2010-01-2

Origin (Different Source) Memons (Gujarati script: મેમણ ) are an ethnic (linguistics) group that   originated from lower Sindh near the Indus delta region. They are well respected Muslim Entrepreneurs, Philanthropist and Humanitarian in the Indian subcontinent and elsewhere. Memon are, generally, well known for being honest, hardworking and innovative that contributed greatly to their commercial success.   There are two unsubstantiated theories, according to Sayad Amir-ud-din Nuzhat (1873) - In early 15th century A.D near Nagar-Thatta, during the rule of Markab Khan of Samma dynasty (A.D. 1351-1521), several Hindu families accepted Islam from a well respected Sufi Sheikh who had given this tribe a new name Mu’amin and overtime the name tainted to Memon.  If this theory is accepted, then the Memons were originally Hindu.   Second theory is that according to Karimbaksh Khalid is that Certain soldiers of Arab tribe of Banu Tamim, of Qatif, near Ta’if, came to Sindh along with Muhammad bin Qasim, they were known as Maymenah, right-wingers in the army , and later this word was corrupted to Memons.  If this theory is accepted, then the Memons were originally Arabs. Sindhi Memon Sindhi Memons are an ethnic group residing in Sindh Province of Pakistan. They speak Sindhi, one of the Indo-Aryan languages . They are primarily involved in agriculture, unlike other Memons who tend to be businessmen. Their origins are unknown. The word Memon came from "Meimana" which means right side and referred to the right flank of Moh Bin Qasim's army. This word may also be derived from Arabic word Momin meaning faithful. Kutchi Memon Transliteration of name of this Memon community has not been standardized. Hence popular usage is Cutchi and Kutchi. Nevertheless, Kutchi Memons are Kutchi speaking, Sunni Muslims, who originally hail from Kutch in Gujarat, a state of India. Historically, Kutchwas a princely state and this kingdom included Bhuj, Anjar, Lakhpath, Mandvi, etc. The Kutchi Memons are now spread all over the globe. Scholars have conducted detailed studies about the origin and development of this community. According to Dadani, Memon community came into existence in 824 Hijri (1422 CE) when 700 families comprising of 6,178 persons belonging to the Lohana community of Sindh accepted Islam. According to Mr. Anthovan, Those Lohanas of Thhato, who had converted to Islam too and become Memons were invited by Jarejho Roa Khanghar, ruler of Bhuj (1548-1584) to settle in Bhuj. It is from there that Katchi Memons migrated to Kathiawar and Gujarat. Surat in Gujarat was an important trading center during 1580 to 1680 and Memons made their bounty there. Later, the Memons reached Bombay. Diwan Bherumal M. Advani writes that all the Memons of Bombay, Gujarat and Kutch are Lohanas from Sindh. (A volume written by Mr. Anthovan, part 2, pages 52 and 53). Another theory states that Memons originated in 1422 CE from Thatta in Sindh. The converts were first called Momins or Mumins and the term, with the march of time, changed to Memons. This is revealed in a book entitled 'Abraazul Hq' by Sayed Ameeruddin Nuzat, under the guidance of one Peer Buzrug Alli, published in Bombay in 1873. The story related therein states that some 700 Lohana families, (inclusive, perhaps of some earlier covert and neo-Muslim converts) comprising of some 6178 individuals, accepted Islam at the hands one Sayed Yusuffuddin Quadri R.A. and finding themselves banished by their erstwhile Hindu brothers were forced to migrate. This was also stated by Hussain Cassim Dada from his Presidential Chail at the first ever All India Memon Conference in Rajkot in the year 1931. Soon after their entering into Islam, 15th century A.D., some Memons began to migrate toward the south west of Sindh approaching Coastal region of Arabian Sea into neighboring regions such as Kutch and Kathiawar for security and/or business reasons. The history books have often described Memons as the "sailor businessmen of India" who had spread out from native Sindh and Gujarat taking residence and setting business in various Indian cities and faraway such as Asian and African continents

Memons in South Africa form a prosperous subgroup in the country's Indian community, and are largely descended from traders who immigrated to the country late in the 19th century. Mahatma Gandhi (who came from the same part of Gujarat as the Memons) was retained by a Memon businessman in South Africa to look after his legal affairs in Durban. It was in South Africa that Gandhi launched his political activities.

Memons played a major role in the promotion of Islam in South Africa, and there have been rivalries for the management of local mosques between Memons and Surtees, who are Gujarati-speaking Sunni Muslims. This is primarily due to the different 'Maslak' (path) Deobandi and Barelvi, although these are far less prominent than they were in the past.

Although the Memoni language is not widely spoken by younger Memons in South Africa, South African Memons continue to maintain a strong (although slowly eroding) Memon identity. Already, few younger Memons are even aware of the different towns from which their ancestors came. Although the early Memons practiced Endogamy (marrying within their social group),
intermarriage between different Memon groups and other Sunni Muslims is now widely accepted.
Memon organisations in South Africa include the Memon Association of South Africa (formerly the Memon Association of the Transvaal), and the Natal Memon Jamaat .

Wherever the Memons have settled, they first built a Masjid and Madrasah, and if in considerable numbers, also established a Jama’t. Many Masjids built by Memons have become outstanding architectural landmarks of their particular cities. Such Masjids include Zakaria Masjid of Calcutta, Minara Masjid of Bombay. New Memon Masjid of Karachi, Madani Masjid of Karachi, The Jummah Masjid of Mauritius and Baitul Muqarram Masjid of Dacca. Memons have also built large Masjids in the countries spread from Japan to South Africa. The Jama’ Masjid of Durban built by the Memons, is  the largest Masjid in the Southern Hemisphere.

 Biography-The origin of the Raidhan Surname.

Since this was a very important race and tribe, I realised that it was important to trace my own genealogy first and this may lead to some realisation of where we came from.

The children of Omar Osman Raidhan (grand father’s younger brother) who lived in Standerton, I was  grateful to learn with documented prove about their father and his brothers (my grand uncle) and they impressed upon me to finalise the chapter detailing the family linage and the chapter on the origin of the Memon race/tribe its connection to the early Arabs (Muslims) traders who traveled to the Indian Sub Continent and settled in the Sindh province in nowadays Pakistan. The fact that emerged during my early research is that the memon race has its origin from Sindh thus it was imperative that this be detailed in the earlier chapters.

I was also very keen in knowing  what was the origin of the Raidhan surname which my paternal family always used, thus herein under a brief detail to its origin

The origin of the Raidhan Surname.

The Samma Dynasty ruled in Sindh and parts of Punjab and Balochistan from 1335-1520 A.D., with their capital at Thatta in modern Pakistan before being replaced by the Arghun Dynasty. The Samma dynasty has left its mark in Sindh with magnificent structures including the necropolis of kings and royalties in Thatta and many more ruins.

Before the Samma dynasty took control, the Sindh was ruled by the Sumra, first as nominal vassals of the Fatimid Caliphate of Cairo, later as vassals of the Delhi Sultanate, which reached its greatest extent under Muhammad bin Tughluq (c.1300–1351), but began to break up towards the end of his reign.

The Sammas, a Rajput tribe, gained control of Thatta in the southern Sindh from the Sumras around 1335, and expanded their territory northward to Bhakkar and beyond. Throughout the period of the Samma dynasty, Turkic groups were pushing down from the northwest, including those led by Timur (Tamerlane) who sacked Delhi in 1398, and later the Mughals who finally conquered Delhi under Babur in 1526. The Sammas fought off these invaders until they were finally defeated by the Arghun Dynasty, who had been displaced from Kandahar in Afghanistan by Babur, in 1519-1520 A.D.

For a period the Sammas were subject to Delhi. Later as the Sultanate of Delhi collapsed they became fully independent . During most of period of Samma rule, the Sindh was politically and economically tied to the Gujarat Sultanate, with occasional periods of friction. Coins struck by the Samma dynasty show the titles "Sultan" and "Shah" as well as "Jam", the Jadeja rulers of western gujrat also part of samma tribe and directly descended from Jam Unar (ruled 1335-1339), the first Samma sultan of sindh.

 Samma Kings

1335-1339       'Unar Samo Founder of dynasty

1339-1352        Junan  Samo  Junan Brother of 'Unar

1352-1367        Banhbina SamoBabinho Sadr al-DinSon of 'Unar

1367-1379        Tamachi SamoTamachi Rukn al-Din 

1379-1389        Saláhuddín Son of Tamachi (usurper)

1389-1391        Nizam-ud-din Nizámuddín Son of Salah-ud-din

1391-1398        Ali Sher Son of Tamachi

1398                  Karn Karan

1398-1414        Fateh Khán bin Sikandar Nephew of Karn

1414-1442        Tughluq Taghlak bin Sikan­dar Brother of Fath Khan

1442                 Mubarak (usurper)

1442-1444        Sikandar Son of Tughluq

1444-1453       Raidhan  (This name appears in some history books as follows)

The origin of the Memons as a community dates back to 1454 AD corresponding to 824 AH, when some 700 Hindu families, representing some 6178 people belonging to the old and famous Lohanas community of Sindh, now part of Pakistan accepted Islam. Murkab Khan was in fact Yaam Raidan (1454), who received and welcomed Syed Yusufuddin Gilani as his guest and became his follower. Seth Maneckji, Mukhi (leader) of 8.4 million Lohanas, was a trusted friend of Yaam Raidan, or Murkab Khan the ruler. Seeing Yaam Raidan convert to Islam, Seth Maneckji, with two of his three sons and 700 Lohanas families, became followers of Syed Yusufuddin Gilani and converted to Islam.

1453-1461        Sanjar  Sanjar (Radhan) Sadr al-Din Samo
 1461-1508       Jam  Nanda  Samo
 1508-1527       Ferozudin Samo Son of Nanda Samo

After the demise of the Samma dynasty the (Jam Samo's)Nawab migrated along with his brothers and tribal members leaving their once thriving land of Nagar-Samma to parts of India and settled in Gujrat(state of india)  A vast Village in Gujrat is now settled by the descendants of the 4 tribal leaders who were also blood brothers.

Raidhan was one of the decedents of Jam Unar who ruled between 1444-1453, the sindh region. This is the only logical explanation of how we aquired the raidhan surname. A village in Kuch, Gujarat is also called Raidhan and a pass in Kashmir is also named after this ruler.

Birth and early life: (Continuation)

I was born on the 28 March 1955 in this  small town of Perdekop, where we grew up playing with the local black and white boys, riding horses and living a healthy farm life. Though deprived from the luxuries of daily life enjoyed the healthy life. During the first few years of my life my Dad always was out on business either in the country towns, buying dry produce or in Durban where he sold most of these dry products, such as beans, peas and seeds. Since there was no school for people of colour in Perdekop, we all had to attend school in Standerton where we were placed in a boarding house.

Chapter Education:

In 1962 I was of age and was admitted to the school in Standerton and placed in a boarding house with my elder brother Ahmed Rashid. This house was run strictly by an old Malay lady Amina Bai Jones and her daughter Halima bai who was also a tutor at the local vernacular (Madrassah ).

I was one of five boys and six girls in this house, which was situated a close distance from the school on the banks of the river which flowed behind the home. The soccer field was close by where on Sundays we had to sell for our land lady her savouries. In 1963 the group areas act forced our landlady to re-locate to Standwest, an area allocated for people of colour which was three kilometres from school, thus forcing us to walk daily this distance to and fro to attend school. It during the winter months that we yearned for lifts as many wealthier families dropped their children of by cars and many times we were refused for just being of the Memon cast. Four years for me and many more for my two other brothers passed this way.

The school was only for Indian and coloureds and was run strictly by the than Principal, Mr Hajee. A hostel was also built in the compound of the school to accommodate students from neighboring villages and farms. I completed my standard three(grade five) here and schooled here for 5 years. Made many friends whom I met a few and many never met again.

In 1967 while my Dad was on a trip to India, my grandfather admitted me to the school in Bethal, primarily to stay with Maulana Ahmed Haturani, a renowned scholar and tutor in Islamic education. The respected Maulana was highly respected within the Muslim community in the entire Transvaal province and his teaching techniques were highly praised. He selected only those whom he felt may adhere to his strict rules and conditions. I lived in his home with six of his own children and other boarders.

Though schooling at Bethal Indian School was a requisite, but my being in Bethal was solely to learn the recitation of the Holy Quran and finally memorise it. I adjusted to the strict rules of getting up early for the dawn prayers and attending to the Maulana’s classes in the mosque until breakfast and attending school until lunch. After lunch it was vernacular (Madrassah), and until the late nigh prayer with our Islamic courses.

Sunday was the only day for leisure, tennis, football and other sports was the way we spent the entire day. During the school holidays we were allowed to go home, thus it was only four times a year we had the opportunity to be with our families.

In 1969 I began the memorising of the Quran and by the end of the year I had completed eight chapters and completed my standard six (grade eight).

My Dad during the same year settled in Tongaat KZN and it was his desire that I be closer to the family thus, I was transferred to Verulam, in January of 1970 under another highly acclaimed scholar and teacher Maulana Ismail Kathrada, also a friend of my dad whom he had met during his trip to Cairo where the Maulana was studying for a short period.

Though Verulam was only six kilometres from Tongaat I was placed at a boarding house in Verulam run by Mr and Mrs Hansa (sister of Maulana). Here I was only to attend to my course in the memorising of the Holy Quran thus had to leave school.

In June Maulana Ismail Kathrada left Verulam and took a post in Ladysmith at the Soofi Mosque and my Dad insisted that I go with him and I was to stay with Maulana in his house as a boarder.

In April 1971 Maulana decided to travel to London for a few months and I returned to Verulam, where I completed the memorising of the Holy Quran under Maulana Moosa Amejee on the 10 March 1972 with a collegue Salim Mall. My first trip out of the country was during December 1971 when I travelled with my uncle Aboo Baker to Saudi Arabia for Haj. It was in Makkah during my trip that I completed the final chapter of the Quran under one of the teachers in the great Mosque of Makkah, and during my short stay in Madina the other holy city, I took some lessons in recitation skills under the a welknown Qari  in the great Mosque of the Prophet of Islam.

Higher Islamic Education

After my completion I remained in verulam to revise the entire Quran until the Holy month of Ramadaan, when I performed the Taraweeh prayers and in October I traveled to Pakistan to further my studies in Islam, and took admission at the Jame’ah Islamia, which was founded by the renowned scholar Allama Yusuf Binnori, in Karachi. After five years here, i enrolled at the Darul Ulum Korangi founded By Mufti Shafi Usmani, my spiritual mentor, completed my Alim Fadhil under the teachings of the world renown scholar Mufti Taqi Usmani and other highly acclaimed scholars, Mufti Rafi Usmani,

After seven years returned and and was appointed as Lecturer at the Newcastle Darul Ulum.

Though I was always living in different towns and places in South Africa, but was very difficult to travel abroad at the age of seventeen and adjust to different climates, cultures and languages, but because at the institute were several other South Africans, adjusted quickly and settled in.

Trip to Bhanvad

In search of my ancestral link I finally decided to travel to the birth place of my ancestors. My maternal and paternal grandparents mentioned a small village called Bhanvad is where we come from. The elders spoke of relatives who lived in India, mentioned Bhanvad regularly.
For many years I collected some historical details of the family from my mother and some from my maternal grandparents. It was very important to travel here to finally put all the fragmented pieces together.

On the 22 September 2011 I arrived in Porbander with my wife Roshan and daughter Ayesha Bibi and checked into the Kuber Hotel. Made several telephone calls to numbers given to me one such was Mr Sikander Mohamed Bhambhani, an administrator at the reserve bank of India. His number was given to me by Ebrahim Osman Raydan of Standerton. He promised to meet me at 6.30 that evening, and arrived at 6.45. We sat in the reception area for two hours and his knowledge of Bhanvad and families living there was the starting point of my journey to our village. He insisted that we have supper with him; we met his family who had prepared for us a sumptuous meal.

Sikander’s father and doctor Ameerana (maternal Uncle of Ebrahim Osman Raydan), were class mates at the Fayd al Islam School in Bhanvad. Sikandar also assisted in the arrangement of the transportation of the body of Late Anvar Osman raydan (Standerton) who died suddenly of heart failure in Bhanvad.

Sikander had visited South Africa in 1990 with his father and met some of his relatives in Potchefstroom and Rustenburg.

He called his Uncle Mr Zikr Mohamed Bhambhani, who was 80 years of age, with whom I spent several hours discussing families who migrated to South Africa from Bhanvad since he was born and spent his entire life here.

I also had called, Mr Narottam Palaan, an elder historian of Porbandar. He was unable to meet me but gave me details of the history of Porbandar the birth place of Mahatma Ghandi. He gave me details of Ships that would leave for Africa in the 1800s carrying indentured workers and businessmen alike to South Africa and referred me to the Librarian Mrs Rita Ben Pau at the library of Kirti mandhir, the house of Mahatma Ghandi which we visited the following morning.

Mrs Rita and Mr Permal were very helpful in giving me access to several books and manuscripts of the history of the area but could not find any details of my ancestors.

PORBANDER This is a coastal city in the Indian state of Gujarat, perhaps best known for being the birthplace of Mahatma Gandhi. Porbandar was formerly the seat of the eponymous princely state in British India. The ruling family of the state belonged to the Jethwa clan of rajputs and had been established in the area since the mid 16th century. The state was subordinate to the Mughal governor of Gujarat until being overrun by the marathas in the latter half of the 18th century, where after they came under the authority of the Gaekwad court at Baroda, and eventually of the Peshwa. In common with the other states of Kathiawar, the state first came into the ambit of British influence in 1807, when the British East Indian Company guaranteed security in the area in lieu of a fixed annual tribute to be paid to the Peshwa and the Gaekwad. In 1817, the Peshwa ceded its share to the English and in 1820, the Gaekwad agreed to have the English collect their dues in Kathiawar and remit the same to their treasury. During the British Raj, the state covered an area of 1,663 km2, encompassing 106 villages and a population, in 1921, of over 100,000 people. It enjoyed a revenue of Rs.21, 00,000/-. Upon the Independence of India in 1947, the state acceded unto the dominion of India. It was merged with the 'United State of Kathiawar' with effect from February 15, 1948 and eventually came to form part of the present-day state of Gujarat.

We visited a few place such as the Kirti Mandhir and the Victoria Jubilee Madressa (School). This Boys' and Girls' High School, was established in 1887 by Sheth Haji Abdullaha Jhaveri, the founding president of the Natal Indian Congress and a person who encouraged Gandhi to move to South Africa. V. J. Madressa Girls School is recognised by IGNOU (Indira Gandhi Open University) as a Special Study Centre. This institution is managed by Porbandar Madressa Trust. We had the pleasure to meet with Mr Faruk Suria the administrator.

The Huzoor Palace built by last ruler of Princely State of Probandar, Rana Natwarsinhji, in early 20th century, stands near the sea shore on the Marine Drive.

Despite being the birthplace of one of the most famous leaders of the world, Porbandar lacks any significant tourism infrastructure, although the area around Mahatma Gandhi's home has been renovated to become a temple of peace.

The major complaint of tourists is that the town is not very well known and that heavy traffic means that bus journeys take many hours.

Porbandar has an excellent beach which could become a tourism hot spot, however the government has failed to assure cleanliness and although the ocean itself is pristine,

reconstruction activities were carried on to give Chowpati Beach a new look by some collector in around 2003 and now it has been furnished with well arranged sitting arrangements for tourist and commuters and there is also a skating rink for children.

Although the local civic body does not pay enough attention to cleanliness, their condition can be said to be better than many beaches across the country. Fishing industries give a lot of employment to city and to neighboring districts.

Bhanvad

One of these 106 villages is the ancient village of Bhanvad, 45 kilometres from Porbandar. As of 2001 India census, Bhanvad had a population of 19,709. Males constitute 51% of the population and females 49%. Bhanvad has an average literacy rate of 68%, higher than the national average of 59.5%; with male literacy of 76% and female literacy of 60%. 12% of the population is under 6 years of age.

Other sites near Bhanvad are Triveni Sangam a beautiful garden and temple of lord mahadeva, here three rivers meet and it is also a tourist place. In the Hindu Month of shravan a big fair is held to celebrate ‘satam' The name of 'bhanvad' came to be named after its ruler king 'bhan jethvo'. The site of Ghumli near Bhanvad had a very beautiful Garden surrounding a palce built for King Bhan Jethva. Here a Temple of Lord Shankar which is called as NAVLAKHO lays in ruined.

After a short tour of the Town on the morning of 23 September we headed to our village. A cousin, Tahir Osman Raydan of Pretoria had given me a number of a relative who might be of assistance. I called Farouk and informed him that we would arrive in Bhanvad and would like to have the pleasure of meeting him and was hoping for some guided tour of the area. We arrived early at the gates of the Village and were met by Gulam Murtaza (Bapoo), whose grandfather was the Imam of the Jame Musjid for 43 years. He introduced us to Farouk a young man who was the son of Wahid and Amina.
Wahid was the son of my grandmother’s (Fatima) brother Moosa who died in Rangoon in 1985 and lays buried there. Amina is the daughter of another brother, Omar, who also is buried in Rangoon. She had another brother named Ebrahim who, with his wife Zohra are buried in Bhanvad, his daughter and her children today live in Botswana. (One son Salim called me while I was in the village to welcome me).

My Grandmother’s father, Essack Haji Ali Mohamed and mother Bibi Ben Haji Gani are also buried in the graveyard of Bhanvad

Since two paternal aunties name Jubie Massi and Marya massie were the only surviving close relatives, my plans to travel was always delayed, unfortunately in 2006 marya massie passed away and in 2009 Jubie Massie also died. Thus was not able to meet them as well.

My grandfather Ali Mohammed s/o osman s/o Giga (b.1910) was also from Bhanvad, is buried in Standerton (1977). He was from the Raydan family, not much could be traced, nor could any one in Porbander or in Bhanvad give any details. Farouk Vali Mohamed Raydan and Abdul Gaffar Raydan both are deceased and their sons Shaukat and Farhad were unable to furnish me with any details. While discussing with Sikander he informed me his grandmother Ayesha was the daughter of Aboo Baker Raydan (here another Raydan), but could not get any details.

My Maternal Grandparents both from Bhanvad, Khatija (b.1904) and Tayob Rehmatullah,(b. !903) now buried in Vereeniging, Toyab rehmatullah’s parents buried in Balfour. No one was able to give me any details of their origin too. Though there are several Rehmatullahs in Bhanvad presently but no one could assist in any details.

After breakfast in the humble abode of my grand aunties we walked around the village, visiting the 350 year old Mosque built during the Moghul era. Farouk informed us that my aunt Farida from Pretoria recently financed the renovation of the Court Yard, and replaced new praying mats. In a small box in the musjid the caretaker and supervisor, Mr Ashraf Motani, showed a small glass container with an alleged hair of the Prophet Mohammad P.B.U.H. The original floor and wudhu pond are still preserved.

The School, Faydh al Islam, where Dr Ameerana of America has made extensive renovations and extensions is close by and the homes of several families who have immigrated are either occupied by locals and some have been donated to the Mosque.

Recent death of the philanthropist, Hawa Bibi Latiff, has left a vacuum for charitable work. Most of the properties left by South African from this village was left in her care as the income was distributed to the needy or Mosque. Also a pioneer and old care taker of the mosque Mr Aboo dada has died.

Visited the graveyard and prayed at the graves of several relatives buried here.
The locals call this area HIN SARA and the area across the river as HUN SARA where a darul Ulum has been established with what the locals called a new Mosque whilst it is very old but not as old as the Jame Musjid.

Met several locals and listen to their stories of our ancestors as many have lived here for generations.
On our way back to the Porbander airport, stopped at Ranava and met with the relatives of my Uncle Satar of Lenasia and visited the Muslim School. The Principal Mr Sattar was very helpful in showing us around and activities of the school. Unfortunately time did not permit to locate the house of my Maternal grand father.

We returned to Mumbai.