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The question of Memons has always been close to my heart and I have delved deeply into its origin. There has been some controversy as to the veracity of various versions. There have been attempts by many a historian to lend unnecessary scholarly elaboration and colour to the debut of our modest, magnanimous and religiously adherent society. The research is undoubtedly very thorough and verifiable, So much so, that it becomes so complex and awkward for the layman. The reason for the investigation is undoubtly to establish the fact that the advent of Memons was much earlier than the date propounded. However, this merely aids to confuse and obscure the whole issue by the introduction of the Bohras, the Khojas, varieties of Ismailis, the Ishnasaries, the Shias and the whole issue of the propagation of Islam into the sub-continent of Indo-Pakistan, tracing it to Muhammad Bin Quassim.
The version that this community of Memons might have originated around the year 1422 C.E at a place called Nagar Thatta, then a capital, in the province of southern Sindh, then in India and now in Pakistan, has been widely accepted. It seems such a modest claim without a great deal of a do and glorification. Even if it is sucked from the thumb, the passage of time has lent it a degree of authenticity, despite its record of somewhat dubitable and questionable origin. 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 version persisted over decades, so much so that it was reiterated by one Hussain Cassim Dada from his Presidential Chail at the first ever All India Memon Conference in Rajkot in the year 1931, and is in vogue even to this day.
What lends authenticity to this version is the extreme faith of the Memons in the Peers and Aulias, as a matter of gratitude, for their conversions to Islam. Particularly to Sheikh Abdul Kader Jilani R.A., whom they refer to as peran-e-Peer Dastagir, Gausal-e-Azam, Vado Peer and Gaus Paak as a mark of respect and reverence.
Another aspect that adds plausibility to this origin is the fact that the Memons are per se a merchant class in line with their ancestors, the Lohanas, a Hindu sect confined to business.
The origin may or may not be so significant, but what is extraordinary is that it is a peculiar brotherhood that has defied extinction. It has suffered ravages of war to the point of catastrophe. It has been forced to migrate under circumstances of a holocaust. It has lived, survived and prospered in adverse circumstances of hostile fanatics of different religions.
Memons are not a nation. At best they are a tribe, a nomadic tribe at that. They have no land or country that they can call exclusively their own. Nor do they have an aspiration for such. They have no king, crown, flag, anthem or a leader to whom all and sundry swear allegiance. There was a time when the size of the bank balance of the Balance Sheet determined the leadership. Now with proliferation of wealth and the far-flung settlements of the Memons, the need for a leadership is of little consequence.
Having fled Sindh, they settled in Okha Bundar and then proceeded to Kutch. From there to Kathiawar, where they were stationed for quite a period of time. With the advent of the partition of the sub-continent of Indo-Pakistan, the base was shifted to Karachi, Pakistan.
Their arrival and stay in the Republic of South Africa is well documented in the text itself. I am sure that my effort in exploring this history will be of some importance to the people concerned. There are actually huge colonies of Memons in the United Kingdom, United States, the Latin American countries, and all over Europe, especially Portugal. Isolated Pockets live in the various islands all over the world. In India there are large numbers in Mumbai (Bombay) and in the South, especially in Hyderabad, Madras, and Madurai; there are scattered colonies over the rest of India and in Bangladesh also there is a sizeable colony. The largest concentration is of course in dear old Pakistan, nowadays the hub of Memon brotherhood. It is a fact of history that the Memons contributed the hilt in the creation and establishment of Pakistan. In the year 1940 when Pakistan was first mooted Memons came out in open and full support of Qua'ede Azam Mohamed Ali Jinnah and the Muslim League. They gave blank cheques in support of the cause. The price they had to pay for this was a catastrophe in the form of holocaust unprecedented in the history of mankind. The village of Kutiyana was well near destroyed from the face of the earth, in so far as the Memon community was concerned.
Another aspect I wish to dwell on is that Memons are never averse to inter-communal marriages, as long as these are between a Muslim and Muslim, since a Nikah between a Muslim and a non-Muslim is invalid. Polygamy is permissible in Islam, but under very stringent conditions and only then could people opt for diversity.
The origin of the Memons as a community dates back to a period in history listed as 824 AH when some 700 Hindu families, representing some 6178 people belonging the old and famous Lohana community of Sindh, accepted Islam.
In adopting the Islamic faith, the new adherents accepted a new form of dress and style of living that differed substantially from their fore bearers. But certain customs and elements of unity remained an inherited tradition throughout their lives and it is on account of this that they were and are easily distinguishable from other Muslim communities.
In narrating the history of the Memons and their religious and cultural life of that time, what is sincerely intended is the attempt to highlight the unity and the great struggle for identity and subsequent triumph in spite of the forces of evil. Their achievements provide a source of inspiration to succeeding generations.
LOHANAS ACCEPT ISLAM
The Arabs ruled Sindh for almost 300 years and in that time the brotherhood, culture, morality and spiritualism of Islam produced a profound effect on the people of the region. It came as no surprise when 700 families of the Lohana community, settled at Thatta, accepted Islam under the auspicious hands of Pir Yusuffuddin Saheb (May the mercy of Allah be upon him) and followed the Hanafi path.
Pir Yusuffuddin Saheb was a saint of a high order, coming from the sainthood dynasty of the world renowned Hazrat Shaikh Abdul Qadir Jilani of Baghdad (May the mercy of Allah be upon him). It was after a revelation descended on him at Holy tomb of Sayed Abdul Razzak Tajudin Saheb (May the mercy of Allah be upon him) that Pir Yusuffuddin came to Sindh to preach Islam.
ORIGIN OF MOMIN
It was Pir Yusuffuddin who originated the term Momin that was to later become the designation of a million followers of Islam. Impressed by the strength and character as well as the determination, courage and dedication of the new adherents to Islam had called them Momins and appointed Adam (Sunderji) as their leader and guide.
Pir Saheb then gave Adam a set of clothes-a long shirt, trouser, a waistcoat, a jacket and a turban-clearly identifying the new leader and his flock. In so doing Pir Saheb introduced the dress form that was to become a tradition for centuries.
We quote Pir Yusuffuddin's address to Adam and his flock (as recorded for posterity):
"Dear Brethrens, from today onwards you are Muslims, you have one Allah, one Prophet, one Holy Book (Quran) and you are all brothers. Believe in Allah; follow His Path and act according to the orders given in the Quran. You will be honored in religion as well as in the world and you and your off springs will prosper for a long time".
When the people of Sindh saw the spread of Islam, they severed all their social, economic and religious ties with the new adherents of Islam. The new wave of opposition led Adam and his people to Pir Saheb for his wise counsel and guidance saying; "As we have accepted Islam, our people are displeased with us. They have broken all social contacts and have ceased all transactions with a view to make us revert to our old faith. What shall we do now? We are prepared to follow your advice."
Pir Saheb replied:
"I advise you to migrate from here so that you can easily perform your duties to Islam after reaching another place. Our Great Prophet (May the blessings and mercy of Allah be upon him) once before advised Muslims to migrate during the early years of Islam. You, too, should now, likewise, go to another place."
(b) A question arises. It is natural to ask how is it that Muslims were compelled to migrate from Sindh when the Islamic Government of Kabul ruled the region?
History and research would indicate that while it is correct to say that Sindh was ruled by the Government of Kabul, Islamic conquerors were never wholly involved in the spread of religion and, during their rule, there was freedom of religion. The work of promoting Islam was left to the preachers and saints like Pir Yusuffuddin. During this period the Province of Sindh and, in particular, the city of Thatta, had several saints and men of religion.
When Pir Saheb ordered Adam and his people to migrate, between a 100 and 150 families of Momins (Memons) left the city of Thatta to settle on the banks of a nearby river, the Varaya.
However, peace was never fully realized by the Memon community in spite of having left their homes in their original settlements in Sindh. Between 859 AH and 866 AH when Jam Sanjar ruled Sindh, chaos and disorder followed a weak government in control. In the border areas between Southern Sindh and Gujarat, the powerful Baloochis spread havoc by raiding and looting caravans plying trade. As a result, movement between Sindh and Gujarat was halted and the Memons (who were mainly in business) found life intolerable and were forced to migrate again this time from Varaya. With their livelihood threatened and uncertainty about the future, the Memons split and small groups ventured out in different directions - an event in history that subsequently divided one big Memon community into different factions.
One group, under the leadership of Ladha, migrated to the State of Halar in Kathiawar and became known as the Halari Memons. Another group proceeded towards Karachi, a port of Sindh, and they became known as Sindhi Memons. A third group, made up of fifty young men, proceeded towards Punjab and settled in Lahore. The Cutchi Memons, on the other hand, migrated to Bhuj, the Capital of Cutch. They originally settled there under the leadership of Kaneya Seth, the son of Markun Seth who assumed the Islamic name of Rukunuddin. Markun Seth was the son of Adam Seth, the first leader of the Memon Community (appointed by Pir Yusuffuddin). When the Memons migrated in different directions from Varaya, those left behind followed Kaneya Seth to Cutch.
The migration and movement of the Memons from their original home in Nagar Thatta in Sindh caused stress and severe hardship, forcing families to fight starvation and, for most, it was a virtual hand-to-mouth survival.
Throughout these trying times they were stead fast in their faith and pursued the principles of Islam with a great sense of devotion and dedication. The great bond that was established in such circumstances, united families, made sharing a priority of the time and, more important, made them realise the importance of oneness.
These simple people who put their trust and faith in Allah and never once wavered through out the long, arduous struggle to survive, were handsomely rewarded-Allah eventually took mercy and showered them with His generosity and an abundance of fortune.
For the believers in the power of Allah, the true testing time had come and gone and, after 400 years of wandering and search of a true permanent home, the Memons had finally set roots. Their arrival in different parts of India heralded a new beginning, a life of plentiful and an abundance of fortunes as the business acumen of these Islamic migrants set the stage for continuing success and prosperity.
FREEDOM STRUGGLE
Memons played a prominent role in the Indian Freedom struggle against British rule and occupation both physically and financially. By the close of the 19th Century when the struggle assumed noteworthy proportions, a number of Memons courted imprisonment and wealthy members of the community made large-scale donations. Such notables were the Late Umer Sobani and Sir Adam gee Hajee Dawood who spontaneously associated themselves and their families with Mrs. Annie Besant's Home Rule League that spearheaded the freedom struggle. They joined the movement from its inception and gave liberally towards its expenses.
THE AGE OF DEPRESSION
During the War years the Memons amassed considerable wealth and this was invested in a systematic importation of valuable goods, shares in new industries and landed property but financial disasters overtook the Memons as well as other major investors after the War had ended. Prices dropped dramatically and traders suffered heavy losses. There was a chain reaction new industries in India, which prospered on account of the shortage and high prices of foreign goods during the war years, were forced to shut down. Industrial shares, which dropped dramatically, found no takes and, added to this, the price of landed properties fell to add to the woes of the business sector.
This was the age of depression and the collapse of the Indian commercial empire sent shock waves through the nation, as bankruptcy became the order of the day. However, most Memons, in order to maintain credit in the commercial sector, struggled along to meet their commitments and liabilities by resorting to extreme measures.
These measures included the sale of all their properties and other assets as well as the traditional gold and precious ornaments of their womenfolk.
One result of this action to overcome the financial depression of the time was the continuance of the Memon tradition in commerce while others panicked and opted out, the Memons, in spite of the heavy losses sustained, endured the depressive years and continued to trade.
But the chance to recoup and regain their prestige was, however, blunted by yet another disaster with the post-war fall in the exchange value of the rupee. On account of this the Indian merchant had to pay twice the original amount for imported goods. As the Memons were heavily involved in the importation of goods, they suffered heavy losses.
Just as it seemed the commercial sector of India was set to recover, other losses seemed inevitable on account of the momentum gained by the combined efforts of the Khilafat Movement, the Non-co-operation Movement of India and the Swadeshi Movement.
Launch of the powerful Swadeshi Movement, there was a nation-wide spontaneity for the boycott of British manufactured goods. Within a short time, British goods, valued at millions of crores of rupees, piled up in godowns (warehouses). Nobody volunteered when the goods were offered for sale well below cost and eventually, following pressure by the Indian boycotters, it all went up in smoke.
It must be recorded here that the Memons represented a substantial group involved in the importation of British manufactured goods and needed little encouragement to associate themselves with the founders of the Swadeshi Movement.
The many factors that contributed to the financially depressive years drove many Memons in another direction in search of financial rewards. This time they invested heavily in landed properties which Offered Low Returns But Seemed Moreover Secure. In effect some dramatic changes were undergone the comforts of life were curtailed to counter the changing situation of limited income and high expenditure that highlighted the period.
As in earlier times, confronted as they were with numerous difficulties, the Memon spirit of adventure never ceased. The political upheavals, the changing social patterns, the call of the professions and occupations, all combined to encourage Memon movement and settlement throughout India and the rest of the world. Wherever they went and settled, the Memons left lasting impressions with their mosques, welfare and educational institutions, hospitals and musafarkhanas that emerged through Jamat's (community based organisations) that were constituted every where.
Ancestral Background and Population of Memon Community in the World
There are strong reasons to believe that the Memon Community came into existence in Cutch and Sindh at the same time in the later half of the 16th Century. The ancestors of most of the Memons were lohanas, a Hindu business Community, while there was small mixture of other Communities also. The total population of the Memon Community is estimated at seven to eight lac at the most. Out of them more than four lac Memons live in Pakistan, nearly three lac in India and seventy five thousand in other countries
Generous Nature
The Memon Community is basically a peace loving business community. Memons are by nature generous, kind-hearted and charitable people. Not only do they support their less fortunate jamati and community members by monthly maintenance allowances, scholarships and other necessities but also help humanity at large by establishing hospitals, maternity homes, orphanages, schools, colleges, industrial homes and other humanitarian activities, whose benefits are traditionally open for all person without distinction of caste, colour or creed. All large nation-wide funds start with the donations of Memons and generally they are among the topmost donors.
Love for Religion
Whenever the Memons have settled they first built a mosque and madrassa, and if in considerable numbers, also established a Jamat. Many mosques built by Memons have become outstanding architectural landmarks of their particular cities. Such mosques include Zakaria Masjid of Calcutta, Minara Masjid of Bombay. New Memon Masjid of Karachi and Baitul Muqarram Masjid Dacca. Memons have also built large mosques in the countries spread from Japan to South Africa. The Jama Masjid of Durban built by the Memons, is the largest mosque in the Southern Hemisphere.
Service for the Promotion of Education
The Memon Community has established innumerable madrassas, schools, colleges and technical institutes whose benefits are open to all Memons and non-Memons alike.
Eductional Services Before Independence
A Memon philanthropist, Sir Yousuf Ismail established a "NAUTICAL & TECHNICAL INSTITUTE" at Nhasa island near Bombay in 1910 to train Indian youths in Marine Technology, which was until then a monopoly of the British. This institute was later developed in a Marine College, which was the first and only college of its kind for some decades.
Sir Yousuf Ismail also established Ismail Yousuf College in memory of his great uncle at Bombay in 1930 at the cost of thirty lac rupees. This college is counted among the best colleges in India.
Mohammad Haji Sabu Siddiq, who died at the young age of 25 years, established Sabu Siddique Technical High School in Bombay in 1920 which was the first non-government technical high-school of its kind in Bombay Presidency. This high school has now flowered into a big Technical Institute.
Memons in National Movements
All India Khilafat Committee was established in Bombay in 1919 at a meeting of Muslim leaders held at Chhotani Manzil, the residence of Seth Mohammad Mian Jan Mohammad Chhotani. He was elected President of the organisation and remained at the helm of affairs during the most active four years of the committee.
Abdullah Haroon was the main creator of the First Province of Pakistan in 1937. After continuous efforts of more than a decade, he was able to separate Singh from the Bombay Presidency mainly due to the religious basis.
Abdullah Haroon in his speech as the chairman of the Reception Committee of Sindh Muslim League Conference held in Karachi in October 1938, urged to adopt a policy, which should ultimately lead towards the creation of "Hindu India" and "Muslim India" in the sub-continent. The League Council in its Delhi session in December 1938 formed a committee for the purpose, with Abdullah Haroon as its Chairman.
Among many schemes presented at Lahore session of Muslim League in March 1940, the scheme finally selected was known as "Abdullah Haroon Committee Scheme" which demanded two Muslim states, one in the Northwest and the other in the Northeast of the sub-continent. The resolution based on this scheme was passed in the session and became better known as the "Pakistan resolution".
Pioneer Reformers and Educationalists
Abdullah Haroon established Hajiyani Hanifabai Girls School in Karachi in 1914, which was the first girl's school in Sindh for Muslim girls.
Ghani Baiga was the first prominent Memon educationalist. He covered four Kathiawar Muslim Educational Conferences in the second and third decade of the present century and tried to spread education among the backward Muslims of Kathiawar
Adamjee Haji Dawood concentrated his efforts on the education of the Memon community through the establishment of Memon Educational and Welfare Society, which proved to be a phenomenal success.
Barrister A. Sattar Wali was one of the most active social reformers in the late 1920s and early '30s. He published a hard-hitting Gujarati magazine "Memon Reformer", traveled widely and squandered his whole fortune to propagate his reformist views. In the end he died as pauper in a charity hospital in Karachi.
Suleman Bhura was famous reformer who valiantly fought for the promulgation of Mohammedan Law in the native states of Kathiwar. He was also the founder of Madrassa-e-Islamia chain of schools in Karachi under the banner of Memon Education Board.
Hajiyani Khadija, although an illiterate widow, was the founder of Raunaq-eIslam chain of girls schools, colleges and industrial homes under the banner of the Pakistan Memon Women's Educational society.
"Salik Papatia" complied Gujarati Reader "Sahitay Sindhu" for the Gujarati students of secondary schools in the early sixties, and got it published at his own expense.
Mohammad Usman Haji Hasham, who died at the young age of 38 years, spread the light of education among the Okhai Memon youngsters through Okhai Memon Youth services, of which he was the Founder President.
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