CHAPTER- III

MUSLIM WOMEN’S EDUCATION IN TUTICORIN DISTRICT

History of Islamic Education

Islam has, from its inception, placed a high premium on education and

has enjoyed a long and rich intellectual tradition. Knowledge (‘ilm) occupies a

significant position within Islam, as evidenced by more than 800 references to

it in Islam’s most revered book, the Qur’an.

From early on, Islam emphasized two types of knowledge, revealed and

earthly-i.e., revealed knowledge that comes straight from God and earthly

knowledge that is to be discovered by human being themselves. Islam

considers both to be of vital importance and directs its followers to go and seek

knowledge.1

The importance of education is repeatedly emphasized in the Qur’an

with frequent injunctions, such as “God will exalt those of you who believed

and those who have knowledge to high degrees”2, “O my Lord! Increase me in

knowledge”3 and “As God has taught him, so let him write.”4 Such verses

provide a forceful stimulus for the Islamic community to strive for education

and learning.

1
Boyle, Helen, Quranic School Strategy and Mini Needs Assessment (2002).
2
Holy Qur’an, Verse 58:11.
3
Ibid., 20:114.
4
Holy Qur’an, Verse 2:282.

93
 The advent of the Qur’an in the seventh century was quite revolutionary

for the predominantly illiterate Arabian society. The starting of Islamic

education was Qur’an recitation, and the first word was “Iqra” the means

“read”.

Arab society had enjoyed a rich oral tradition, but the Qur’an was

considered the world of God and need to be organically interacted with by

means of reading and reciting its words. Hence, reading and writing for the

purpose of accessing the full blessings of the Qur’an was an aspiration for most

Muslims.5 Thus, education in Islam derived its origin from a symbiotic

relationship with religious instruction.

Thus, in this way, Islamic education began. Pious and learned Muslims

dedicated to make the teachings of the Qur’an more accessible to the Islamic

community through Islamic teachings. Islamic school, taught the faithful which

came to be known as the kuttab (plural, katatib)6 Historians are uncertain as to

when the katatib were first established, but with the widespread desire of the

faithful to study the Qur’an, katatib could be found in virtually every part of the

Islamic empire by the middle of the eighth century. The kuttab served a vital

social function as the only vehicle for formal public instruction for primary-

age children and continued so until Western models of education were

introduced in the modern period.

5
Thahir Mahmood, Educational Development in Muslim world, New Delhi, 1994.
6
The kuttab is a plural of katatib is a Arabic school situated in Mosques, private.

94
Traditional Religious Education

Before we move on, it is important to understand the difference between

the terms Koranic and Madrasa education. The Koranic school or Maktab is a

place where Muslim children go to read and recite the Koran (Qur’an) only.

Koranic schools can function in the mosque, under a tree, in the house of the

teacher or under an open sky. The term Madrasa is usually used for a bit more

organized institutions with classrooms and teachers for different levels. Many

Madrasa have boarding and lodging facilities for students that are offered free

of charge. In addition, whereas a Koranic school is usually a place for lower

level of religious education (the recitation and pronunciation of the Koran).

Madrasa is where more in-depth religious education is provided.

The traditional religious education centered on the mosque and pupils

from the age of three onwards were imparted Arabic education in the Madrasa.7

Having understood the above logic one can understand why mosques

came to be central to the learning process of Muslims in the early days of Islam

and continue to do so to this day. It was at the mosque where Prophet

Muhammed would convene people to listen to his revelations and their

interpretation.8

Mosques were the places where Koran was compiled. It was here where

early Muslims seeking to solve their problems in the light of the newly

7
Madrasa are the religious schools of the Muhammadans.
8
Ahmed, Munir, Islamic Education prior to the Establishment of Madrasa, Journal of Islamic
studies, 1987.

95
revealed knowledge would come to obtain answers. The mosque was the first

school in Islam. In the early days of Islam, there was no hierarchy and anyone.

Who could master the content of the Koran could lead the prayers and guide

the people. The learned people would usually spent most of their time in the

mosques debating and polishing their knowledge.

As Islam expanded to other regions and came into contact with other

indigeneous traditions and languages, it became necessary to create a cadre of

Muslim experts who would develop sophisticated writings and textbooks on

Fiqah-Islamic jurisprudence, Sunnah - Prophets traditions, Hadith - Prophet’s

sayings and Tafseer - the interpretation of Koran to cater to the needs of Non-

Arab Muslim populations.

The Muhammadans of Madrasa, pre-occupied with their commercial

and religious pursuits, did not realize the emerging importance of western

education. Anyhow they seemed not to have their traditional occupations more

useful. So they kept away from western education and continued to instruct

their children in their local tongue, in the traditional Quranic schools, where

they acquired some rudimentary knowledge and because familiar with the

simple but central principle of Islam belief in one God.9

Madrasa-e-kalam of Madras seems to be the earliest of the Madaris

(Plural of Madras) in the Madras Presidency which was established by Nawab

Mohammed Ali Walajah I, in order to encourage Ialamic studies and spread

9
J.B.P.More, The Political Evolution of Muslims in Tamil Nadu and Madras ,1930- 1947, Orient
Longman, Hyderabad, 1997.pp. 51-52.

96
Islamic knowledge among the Muslims. In order to earn the good will of the

Muslims, the British started an Arabic Madrasa within the precincts of Fort St.

George in Madras and appointed suitable teachers to educate the students in

Arabic and Persian and was converted into a high school later.10

The second half of the nineteenth century turned out to be formative

epoch in the history of education in India. Traditional orient learning received a

setback and the new concept of secular oriental learning received acceptance.

Wood’s Dispatch was the first major step undertaken for the popularization of

education among the educationally backward and the poverty - stricken

Muslims of the Presidency. The government encouraged Muslims to get the

benefit of education by establishing schools in different regions of Tamil Nadu.

It also encouraged philanthropists to start new schools for Muslims by granting

funds. These efforts, both by government and individuals, created a conducive

atmosphere for the progress of Muslim’s education.

In the early part of the thirteenth century, the establishment of Muslim

rule in India further boosted conversion to Islam and the number of Muslims

increased during the rule of the Delhi Sultans.11 Since Islam emphasized in all

its injunctions the importance of education, it became a bounden duty of the

Muslim rulers to make arrangements for education.

10
J.B.P.More, Op. cit., p.55.
11
R.C.Majumdar, and P.N.Chopra, Main Currents of Indian History, New Delhi, 1985, pp .110-111.

97
 In the early days religious education was popular among the Muslims

and the Ulema12 commanded considerable respect. This attitude of the

community encouraged many Muslim parents to impart religious education to

their wards which in its turn created a great desire for religious education

among the Muslim boys. In order to cope with this increasing demand, the

Sultans of Delhi ordered the establishment of a maqtaab in every mosque

throughout their domain to impart primary religious education to both Muslim

boys and girls. With a view to facilitate Muslims boys receiving advanced

religious education, several madaaris were established in the begin. Thus the

Sultans of Delhi adequately catered to the educational needs of the Muslim

community.13

Western Education and Muslim Response

In the initial stages, the English education combined both Christianity

and secular education. This pattern has its own impact on the education of the

Muslim community in India. Even thought they were fully aware that their

social and material prosperity lay only in the spread of this new system among

its members, the instruction on an alien religion prevented them from taking

advantage of it. The Muslim parents held the view that it would make their

wards irreligious and so they refrained from sending their children to the

schools where western education was imparted. They also disliked the schools

where Islamic religious instruction was not available.

12
Ulema - Scholars of Islamic Theology.
13
R.C.Majumdar, and P.N.Chopra, Main Currents of Indian History, New Delihi,1985, pp.110-111.
and Chamber’s Encyclopedia, Vol. IV, London, 1973, p.806.

98
 They further believed that they system of education available in the

government schools and colleges would corrupt the morality and manners of

the Muslim pupils and wanted their children to be taught only by Muslim

teachers. In the existing government schools, there were fewer Muslim teachers

which further discouraged Muslims.14 All these factors, instead of creating a

favorable trend, developed aversion among the Muslim community to the new

system. Education at home fashioned among the well-to-do Muslims and this

pattern kept them away from regular schooling. In such home education no

importance was attached to imparting knowledge on secular subjects.15

Nawab’s Initiatives

The history of Muslim’s education in Tamil Nadu is traced to the days

of the Nawabs of Carnatic. The Madrasa-I-Azam was the oldest institution

which catered to the educational needs of the Muslims of the Madras

Presidency. In 1761, Muhammad Ali (1755- 95), popularly known as the

Wallajah Nawab, started the Madrasa-I-Azam purely for the education of the

children of the royal family.16 He appointed one of the great Muslim savants of

the period, Allama Malik - ul - Ulema Maulana Moulvi Abdul Ali Saheb of

Farangi Mahal, Lucknow, to teach the pupils of this Madrasa. It was an old

fashioned Madrasa and taught only Arabic and Persian. Later several renowned

Islamic scholars like Moulavi Ala-ud-din-Sahib and Moulavi Sahab - ud - din

14
Y.B.Mathur, “Muslim Education in India,” NewDelhi, 1997, pp.108-109.
15
R.C.Majumdar, H.C.Raj Chaudhri, and Kalikinkar Datta, An Advanced History of India, Delhi,
1988, p.665.
16
Amin Sait, Zauqi’s Life and Works, unpublished M.Phil. Dissertation, University of Madras, 1991,
pp.32-33.

99
Sahib served as the headmasters of this Madrasa. After the death of the Nawab,

his son and successor, Nawab Umdat-ul-Umrah (1795-1801), widened its

scope and gave admission to the children of the nobles and the officers of his

state.17

In 1801 the British took over the administration of the Madras

Presidency and the Nawab was pensioned off. When the Nawab was deprived

of his powers, it was not necessary for him to train his officers.18 Hence, in the

middle of the nineteenth century, Nawab Gulam Muhammad Ghouse (1842-55)

opened the doors of this school to all the children of the state. He had the poetic

title of Azam and the school was named after this title as Madrasa-I-Azam.19

This act of the Nawab provided ample opportunity to the economically

poor and socially backward Muslims of Madras city to have easy access to the

treasures of Western education. Nawab Gulam Muhammad Ghouse maintained

this institution out of the pension he received from the British Government.

This institution imparted free education to Muslim boys. They were taught

Arabic, Persian, Urdu, Tamil, Telugu and English along with Mathematics,

History and Science. This school functioned in a building at Arunachala Asari

Street, in Triplicane where Muslims lived in majority. The Nawab made a

monthly grant of Rs. 1,000 out of which rupees thirty five was paid to the

17
Government Muhammadan College, Silver Jubilee Communication Book, 1918-1943, Madras
1943, p.15
18
B.S.Baliga, Studies in the Madras Administration, Madras, 1960, Vol.I., pp.317-318.
19
Amin Sait, op.cit.,p.33.

100
Muhammandan Tirplicane Library. The remaining Rs.965 was spent on the

Madrasa-I-Azam for imparting free education.20

The reorganization of the Madrasa-I-Azam brought about a major

change in the educational system of the Muslims of Tamil Nadu. Ultimately,

the study of traditional subjects was pushed to a secondary position. The

government made the study of Arabic and Persian languages purely optional.

This step helped the Muslim pupils to come out of their orthodox

concept of the learning process and made them concentrate on modern basic

scientific learning and brought about a transformation in the education of

Muslims.21

Educational Challenge to Muslim Women

The education of women formed an important part of the education of

Muslim in Tamil Nadu. In the pre-British period, Muslim society gave much

importance to politics which assigned a predominant position to men and a

lesser role to women. The early history of education was influenced by

religious as well as social factors which restricted women’s education. Even

though Islam encouraged education of women, its society in general gave a

restricted place for educating the women. It was further curbed by the purdah

system22 and the system of early marriages which were common among the

20
G.O. Nos.53-54, 24 Jan. 1888, Education Department.
21
G.O.No.36, 9 June 1862, Education Department.
22
Purdah system: It means the convention of keeping women from the sight of strangers, especially
men. This was an ancient practice which prevailed among the Hindus of Royal families and the high
castes. Islam also prescribes the purdah system for its women folk. – Altekar, A.S.The Position of
Women in Hindu Civilisation, Delhi, 1999, p.174.

101
Muslims. Consequently, the education of Muslim women came to be neglected.

The dawn of the British power in India marked a new era in women’s

education.

The British Government, the Western educated intellectuals and

Christian missionaries created an environment favorable to the cause of

Muslims women’s education.

The advent of Western Education and its Impact on the Muslim Society

When the Madras presidency was established, education was carried on

in the traditional system. Elementary education in the indigenous school were

far from satisfactory. Higher education was forbidden to lower classes.

Muslims had their own educational institutions. Woods educational scheme

encouraged traditional schools and mass education (1854). It was the

educational policy of the Bristish rulers to spread Western Education in India

and secure educated candidates for public administration. There was a steady

expansion of education in Tamil Nadu.

Missionaries have contributed much to spread education in Tamil Nadu

by establishing schools and colleges. Education among the Muslim women

gained impetus by the encouragement given by the government. In 1882, the

Hunter commission recommended to the government that female education

should be encouraged and considered it as the responsibility of the government

to spread education among women. By the beginning of the 20th century female

education had spread rapidly.

102
 Due to the efforts of the Christian missionaries and the efforts of learned

men like Macaulay, Hunter, Wood and others English educational spread all

over the country.

Western education brought new ideas and awakened the Muslim people

to social and political realities.

Wood’s Dispatch started a period of transition in the history of women’s

education in India. It westernized Indian Education and prescribed the payment

of a fee to the schools imparting Western Education. While prescribing a fee

structure, the government exempted the Indian women from the payment of

school fees. Thus it decided to popularize western education among Indian

women. When the British assumed political power in Tamil Nadu. Then

adopted several measures to educate the women of all groups. Instead of

bringing them out of their home for education, it tried to impart learning at

their home. Indian women in general and Muslims women in particular

remained aloof from English education and other innovative learning methods.

The social custom of seclusion of women among the caste Hindu and the

purdah system23 among the Muslim women deterred them from educating

themselves on Western line.24 After seriously thinking of educating the Indian

women, the British, Government evolved the zenana education as a convenient

device.

23
R.C.Majumdar, (ed.), op. cit., Part II, Vol X, p.65.
24
E.Ravi, “The Role of Christian Missionaries in Development of Education in North Arcot District”
Proceedings of the Tamil Nadu History Congress, English Session, Chennai, p.131.

103
 The word zenana means the house of women of women’s apartment.

This word is combination of two Persian words zenan which means women and

khana meaning the residence of house. Zanana education was the system of

imparting education at the residences of women.25 In the nineteenth century,

the segregation of women was prevalent not only among Muslims but also

among Hindus. They did not come out of their houses to attend public schools.

With a view to preparing these girls for school education, the government

encouraged zenana schools.26 Christian missionaries, worried much about the

indifference of Indian women to Western education, and about early marriages

among them, decided to establish several zenana schools. Thomas Smith, and

European missionary, was the first to propose zenana education. In 1840 he

recommended a scheme of zenana education to the Bengal Presidency.

Together with Fordyce, another European missionary, he systematized the

zenana teaching and popularized it as an effective programme for educating

Indian women.27

Miss Carpenter, and activist of women’s education and a philanthropist

of England, played a significant role in the women’s education of the Tamil

Country. She advocated the establishment of several schools for educating

women.28 Encouraged by this attitude and the provisions of the Wood’s

Dispatch, the Christian missionaries started zenena education in the Madras

25
D.Caroline Nesabai, Christian Missionaries and Women’s Movement in Tamil Nadu, 1870-1920.
(Unpublished Ph.D., Thesis, Madurai Kamaraj University, 2002, p.88)
26
E.Ravi, op.cit., p.131.
27
James Dennis, Christian Missionaries and Social Progress, London, 1908, p.252.
28
H.Syed Irfana, Eudcation of Muhammadan women in the Madras Presidency under the British
Rule, 1854-1947 (Unpublished M.Phil. Dissertation, University of Madras,) 1987,p.20.

104
Presidency. Between 1863 and 1867, they established several zenana

educational centers in Madras, Vellore and Madurai regions.29 In course of

time, the zenana schools were established in many towns and villages. As per

the zenana educational scheme, qualified teachers visited the houses of Hindu

and Muslims, grouped the girls into several divisions and imparted education

on various subjects. The government disbursed the salaries of these teachers as

per the Grant-in-Aid code. Its rule authorized the managers of girls schools or a

regularly constituted committee, society or association to appoint the zenana

teachers.

The Grant-in Aid code empowered the government to inspect the

establishment of each zenana school, its time - table, scheme of studies and its

register of attendance. Each school was expected to teach up to fourth standard

and to teach one or more languages, arithmetic, history and geography. Even

though the rules prescribed the levy of a monthly fee, the government refrained

from collecting any fee from the zenana pupils.

Every zenana class was expected to have a strength of three to fifteen

pupils and in these schools education was imparted to girls in the age group of

twelve to twenty five years. The teachers under this scheme were expected by

the rule to teach not less than four hours a day and twenty four hours a week. 30

29
D.Caroline Nesabai, op,.cit, p. 92.
30
S.Satthianadha, History of Education of the Madras presidency, Madras, 1894, pp.229-231.

105
Regular Scheme for Women

During this period (1871-81) Muslim women’s education gained

momentum and it was given a definite structure. The zenena school started by

the Christian missionaries created an awareness among the Muslim women and

girls towards secular education and showed marked strength in these schools.

At this juncture, a few educated foreign women joined hands with service

minded Indians and formed several associations for promoting women’s

education. As the Muslim women strictly followed the purdah (Veil) system

when compared to the Hindu women, these associations took special interest in

their education. The Bombay based Indian National Association played a

Leading role in this direction.31

In 1871 the Madras branch of this Association was started by an English

lady named Miss. Carpenter. In the zenana shools run by the Christian

missionaries, along with secular subjects, they taught some of the principles of

the Christian faith. Miss Carpenter thought that this attitude of the missionaries

was objectionable to the Indians. Henec, she decided to provide Western

education on non-missionary principles. The attitude of Miss. Carpenter

attracted many English ladies and native gentlemen and they enrolled

themselves as members of these associations in increasing numbers and

promoted the cause of Western education.32 This association established many

31
S.Satthianadha, Ibid., pp.229-231.
32
Report on the public Instruction in the Madras presidency, 1887 -88, p.136

106
zenana schools for the Muslim women in different parts of the Madras

Presidency.

The establishment of zenana schools popularized Western Education

among Muslims girls and women and they served as an eye-opener. This

favorable attitude encouraged the Government to provide the Muslims girls a

regular stream of formal education by establishing regular schools for them.

During the Governorship of Robert Hobart (1872-75)33 the Government took

much interest in the education of Muslim women. Under his instruction, many

Muslim leaders came together to start schools for Muslim girls. Accordingly, in

1873 a lower primary school was established for the Muslim girls on Peter’s

Road Madras where the present Royapettah post office is situated. Within a

year, the strength of the school increased considerably and the school was

extended to the adjacent site where the present Royapettah Hospital functions

now. As this school was started under the patronage of Government Robert

Hobart, it was named Hobart school.34

In 1875 Governor Hobart died in Madras during his governorship. On

the death of her husband, Mary Hobart endowed an amount of Rs.10,000 for

the maintenance of the school. This endowment was followed by a donation of

Rs.7,000 from the Princess of Tanjore. The interest derived from these

endowments helped the management of the school in smoothly running the

33
H.D.Love, Descriptive list of pictures in the Govt. House and Banquetting Hall, Madras, 1903.
P.15.
34
Govt.,Hobart Hr.Sec.School for Muslim Girls, Post Centenary Silver Jubilee Souvenir,
Madras,1998.

107
Hobart school. Apart from this, the Madras Government, rendered valuable

service by granting Rs.1,100 as aid every year.35 Encouraged by these

donations and aid, Nawab Mir Humayun Jah donated the building situated in

the spacious compound of Shah Sawar Jung Bath. This campus is situated on

Whites Road, Royapettah, from where this school, still function. This venture

also made subscriptions for the efficient maintenance of this school.

Administered by a managing committee constituted by the donors, this school

awarded prizes and scholarship and took measures to improve its standard.36

The Hobart Schools provided a regular system of education to the

Muslim girls. It provided an opportunity to the economically affluent Muslim

girls to get the benefit of education. Yet many of the poor Muslim girls and

women were bound to go for some employment for their daily bread. Hence,

the Government and the Christian missionaries wanted to provide an

opportunity to the poor Muslim women and girls who were employed

throughout the day to earn their livelihood.37 Accordingly in 1880 they started

night schools in many towns and villages of Tamil Nadu for the benefit of these

Muslim women. These night schools functioned in the buildings of the regular

schools. The classes were conducted with qualified women teachers daily for

two hours. These classes were controlled by the Education Department, which

35
G.O. Nos. 53-54, 24 Jan. 1888, Education Department.
36
Govt. Hobart Hr. Sec. School for Musilm Girls, Post Centenary Silver Jubilee souvenir, Madras,
1998.
37
S.Satthianandha, op.cit., p.201.

108
regularized the functioning of the Night schools, and opened new ones duely

considering the needs of the localities or the communities concerned.38

In the nineteenth century, school and college fees were collected forms

the pupils who pursued their studies. The collection of fee affected the

educational interests of the economically poor pupils. The Muslim community

of the nineteenth century was generally poverty - stricken and remained aloof

from taking advantage of Western education. Hence, during 1899-1900 the

Government, with a view to helping them to pursue Western education without

any monetary pinch, extended half - fee concessions to all Muslim pupils

irrespective of their family income. The Government further recommended to

the management of the aided schools that they extend half - fee concessions to

all Muslim pupils studying in their respective schools.

The granting or scholarship and half - fee concessions to all Muslim

pupils studying in all categories of schools showed the care bestowed by the

Government in the development of Muslim’s education.39

Hence Government earmarked a number of special scholarships for

boosting Muslims women’s education. The slow progress of education among

the Muslim girls led the Government to take this generous step. During 1899-

1900, it increased the number of scholarship awarded to them at different

stages of education. At the secondary school level, the Government raised it

38
R.P.I.M.P., 1882-83, p.23.
39
R.P.I.M.P., 1899-1900, pp.92-93.

109
from seven to twenty five and at the lower secondary level from ten to forty.

This way was much helpful to the economically weaker Muslim girls.40

In addition to the provision of special scholarships, the Government

considered the provision of conveyance charges for the Muslims girls from

their home to school and back as an additional incentive to girls observing the

purdah system. Their walk from home to school and back exposed them to

public exposure which was considered a stigma.

With the establishment of the Normal School at the Hobart School

during 1884-85, the Government started the practice of providing conveyance

to all the pupils studying in the Hobart School as well as in the Normal School

attached to it. Through the Inspectors of Girl’s Schools, the Government

arranged several bullock carts to transport the girls of this schools and met the

entire cost of the conveyance from its own resources. It accorded this unique

privilege to the Hobart School to encourage the Muslim Women in training

themselves in teaching so that they could be appointed as teachers in Various

schools of the Tamil speaking regions.41 Thus the establishment of the Normal

school helped Muslim women in getting training as teachers.

Besides these incentives, the Government supported the education of

Muslim girls by providing honoraria to the Muslim women teachers and by

relaxing the rules governing the minimum attendance. In 1884 to make

education attractive to Muslim and Hindu women, the Government wanted to

40
Ibid., p.89.
41
R.P.I.M.P., 1884-85, p.185.

110
establish new girls’ schools. For manning these schools appointment of more

Hindu and Muslim woman teachers became necessary. With a view to attract

more Muslim and Hindu women to the teaching profession, the Government

granted them a liberal honorarium.

While appointing woman teachers to the girls’ schools, preference was

given to the widows of the Hindu and Muslim school teachers. Further, as the

frequent transfer of woman teachers affected the education of the girls, the

Government preferred the appointment of the wives of the school teachers in

the same locality. Article 22 of the Grant - in - Aid Code provided for granting

of annual honoraria of sixty rupees, 120 rupees and 240 rupees for the wives or

widows of the Muslim and Hindu teachers who qualified themselves for the

Teachers Training Certificate of III, II and I grade respectively.42

Another important effort made by the Government to promote education

among the Muslim girls related to the minimum attendance regulation. Under

the Grant - in - Aid system, the Government spent a large amount on grants to

the girl’s schools. It prescribed many rules and regulations for the disbursement

of these grants. Before granting it to the schools, a minimum attendance was

insisted on to prove their viability. The schools which applied for grants were

required to maintain a minimum attendance of at least eight pupils for three

months preceding the date of application. During 1884-85 the Government

encouraged the municipalities, local bodies and private managements to

42
G.O.No. 678, 30 Oct.1884, Education Department.

111
establish separate schools for Muslim girls and thereby facilitated the spread of

education among them. It also reduced the minimum attendance required for

grants from eight to four pupils in the case of Muslim girls’ schools.43

Reaching for Resource Persons

While setting up schools, the Government insisted on their giving

priority to the Muslim girls’ schools. Thus substantial number of Muslim girls’

schools were established which resulted in the scarcity of trained Muslim

woman teachers. The Government its order insisted on the appointment of only

Muslim woman teachers in all these schools. During 1884-85, to cope with this

increasing demand for Muslim woman teachers, the management of the Hobart,

school started a Normal School to train Muslim women in teaching.44

After providing an opportunity for the Muslim women to get trained as

teachers by establishing Normal School the Government decided to upgrade the

Muhammadan Normal school, Triplicane, Madras. The westernization of

Muslim indigenous schools ultimately increased the number of Muslim pupils

and they decided to continue their secondary education.

This increase necessitated up gradation of many Muslim Elementary

Schools into secondary school. This tendency created a good demand for

Muslim teachers with Lower Secondary Grade Training.

43
R.P.I.M.P., 1884-85, p.19.
44
Ibid., p.111.

112
Arabic Colleges and Schools in Tuticorin District

Before 1850 A.D. there was no organized institution for religious and

worldly education in Tuticorin District. Hence parents used to send their

children to Lebbais (teachers) houses for learning Holy Qur’an, Arabic and

discipline. Tamil was taught by teachers to read and write with fundamental

mathematics. At the age of fourteen male children used to go work with their

parents of relatives in essential occupations like cultivation, fishing, grazing

cattle, weaving and other important works. In olden days, population growth

was slow. People’s demands were less. People exchanged good for goods. The

method of transportation was by means of bullock - carts for short distance and

by boats for long distance. Scientific inventions were limited. In such olden

days students approached scholars and saints and studied under them either at

the scholars houses or at the Taikas near the mosques where the students were

called to attend in morning hours.

Tuticorin District is famous since Sangam age by the popular village

Kalyal, Korkai, Tiruchendur, Tuticorin and Kalaypattanam, stands as a symbol

of Muslim culture.

Mahalarathul Qadiriya

Mahalara is the beautiful monument of Qadiriya Tariqah at

Kayalpattanam. Most of the people follow this Tariqah. Tariqah means spiritual

order. People who are interested in sufistic thoughts follow a tariqah of their

inclination (favourable mental attitude).

113
 On 25th Shawwal 1288 A.H. (1890A.D.) Sayyid Abdullah Moulana, one

of the 15th descendants of Muhyideen Abdul Qadir Jailani arrived at

Kayalpattanam and purchased a land at Ambalamaraikar street to construct the

marvelous Mahalara.45

According to the founders of Mahalara, the main aims of Mahalara are

to perform Dhikr, (repeating the verse) to teach Qur’an and also to run an

Arabic College. The management of this great society conducts Dhikr

congregation on every Friday and Monday night.

Mahalara Arabic College is famous in South India. Every year at the

time of convocation, diploma in Arabic degree is awarded to the successful

students. The title of the degree is “Mahlari”. Some of its past students are

great scholars in South India and Ceylon. Hafil Madrasa (Qur’an memorizing

class) is also attached with this college. Every year Mahalara Arabic College

produces good Alims and Hafils. Above all, every year on Rabi-yul-Awwal,

12th birthday of our noble Prophet Muhammed (sal) is celebrated grandly.

Muaskaru Rahuman Women’s Arabic College

Muaskar women’s Arabic College was founded by Moulana Moulavi

Al-Haj- Al-Hafil H.A. Ahamed Abdul Kader alim Mahalari in 1988.46 This

Arabic college is strictly based on Ahla-Sunnah principle. The following

subjects are taught. Arabic literature, Arabic Grammar, Quranic interpretation,

45
R.S.Abdul Latiff, The Concise History of Kalaypatnam, Kayapatnam, 2004, p.147.
46
Ibid., p.155.

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Tradition (Hadith) Juriprudence (fiqh) Aqueede, Tasawwath and other subjects.

It is a three years course. Great Lady professors are teaching in this institution.

Computer science and stitching classes are conducted for the students weekly

thrice. This college has a small saving scheme which students use frequently

for their use. “AALIMA MUASKARIA DIPLOMA” is given to students

who successfully complete three years course. Upto now two hundred and

eighty five students got “Aalima” diploma. Hifil Madarasa attached to this

college was started at Halima Thaika at sadukkai street in 1999.47

So far twenty three women Hafilas are produced by this Institution. For

senior class, male professors teach through curtained class room with the help

of amplifiers and intercoms.

Aysha Siddiqa Madrasa

Aysha Siddiqa Madrasa was founded by Najath group around 1990.

This college is situated near Appa Palli Mosque. About 120 students are

studying here. Most of the students are from Kayalpattanam. Considerable

amount of students from other districts are also studying. They are staying in a

hostel attached to this college. This Women’s Arabic College provides three

years degree course with regular Islamic subjects. Apart from regular Arabic

course, this college trains girls for appearing Afzal-Ulama examinations.

47
R.S.Abdul Latiff, Op.cit., 2004, p.147.

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School in Kayalpattanam

Today there are few excellent higher secondary schools in

Kayalpattanam for boy and girl students to learn secular subjects. In 1927, the

administrators of Mahalara Arabic College realized the importance of modern

education and started primary school on the Northern side of the Mahlara

campus. They had appointed Al-Haj N.I.Abdul Hai Alim at the incharge of the

school. He has previous experience of teaching in primary schools in Srilanka.

In 1933, the school was moved to Nainar Street, opposite to Peirya Kutba Palli

compound. Janab Muhammad Mohideen alais Ve.Mu. Appa, a descendant of

our beloved Prophet Muhammed (sal), Janab C.M.K.Shaik Muhammad,

Ambalam Ahmad Hasan and few others took active part in the administration

of the school.

In the same year, Abdul Hai alim started the Kahira Nursery school at

Karutta Thambi Maraikkayar Street. Janab Moosa Shahib Alim assisted him in

looking after the school. In 1943, Abdul Hai Alim handed over the Kahira

School to Janab L.K. Lebbai Thamby Hajjiyar due to his financial difficulty.

This Kahira School is renamed as L.K. School and shifted to his own building

in Main Road, L.K. Elementary school was upgraded to High School in 1964.

Around 1957, Kayalpattanam Arumuganeri Hindu School was established. The

land for this school was donated by a philanthropist Janab Vilaku Sulaiman,

father of V.M.S. Lebbai Hajjiar. Till today the Kayalpattanam Arumuganeri

Higher Secondary School is jointly managed by the people of Kayalpattanam

and Arumuganeri.
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 L.K. High school was promoted into Higher secondary school in 1977.

L.K.S. Educational trust runs this school. In 1942, the Muslim primary school

was shifted to Sadukkai street near Erattaikulam palli, and promoted as Muslim

Elementary School. Janab Abdula Qadir master of Palayamkottai was the head

master. His sons are Professor M.A.Abdul Razak. M.A., M.Phil., a retired

professor of St. John’s College and the present principal of Muhyiddeen

Matriculation Higher Secondary School and also. Dr. M.A. Hanifa. M.Sc.,

Ph.D., working at St. Xavier College, Palayamkottai as the Head of the

department of Zoology.

The members of the management formed Muslim Educational society to

run this school. From 1952 to 1978 Central School and Zubaida School were

under the control of Janab M.K.T.Abubakar Hajjiyar. The business community

of this area financially supported these two schools. From 1948 to 1956,

Central school was the only elementary school in Kayalpattanam which sent

students for E.S.L.C examination and obtained very good result.

The Zubaida Girls School at Nainar Street, was shifted to Sadukkai

street just behind Ahamed Nainar Palli. In 1979, the Muslim Educational

society handed over these two schools to Wavoo trust. In 1980, Central School

was promoted into High School and 1984 as Higher Secondary School. Now

Wavoo brothers are administrating these schools. After the demis of Janab

W.S.Moghudoom Haji, W.S.Sulaiman Haji is the president of Wavoo trust.

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 An Elementary school for Girls was begun in 1935 by Janab A.K.

Shahul Hameed Hajjiyar, Janab A.K.Muhammad Abdul Qadir, Janab.

A.K.Seyed Ahamad Hajjiyar. After 1955, they handed over the school to the

government and the government named it as government Girls School.

Government Girls School was promoted as Government Girls Higher

Secondary School in 1978. Now it is a Higher Secondary School.

In 1979, the Muhyiddeen Matriculation School was founded by Janab

Haji Dr. R.S.Abdul Latiff M.A., D.Litt. Janab Haji M.M.Uvais, Janab Haji

W.S.Abubackar Sidiq and Janab Haji Abdul Sakoor Wali (Rali) popularly

known as tharaba Appa in 1974 and he blessed it in advance. The school had

been named in remembrance of Ghouthul Alam Muhyideen Abdul Khader

Jailani (Rali) and also in the name of Late Janab Muhyideen Ibrahim Sahib

B.A., B.L., a great philanthropist and the first graduate of this historical town.

The aim of this school is to impart modern education to students with Holy

Qur’an teachings and Arabic. This school was upgraded as Higher Secondary

School in 1984. Late Haji K.Z.Hussain as a secretary of this school in 1990 did

great service for the upliftment of the school. There is a separate campus for

Girls and they also are appearing for +2 examination from 2000 onwards. Once

the students and staff of this school visited Cumbum Abdul Rahuman

Waliyullah and obtained his blessings. He prayed for the development of this

school. This School gives Hafiz Students special privileges. At present about

30 Hafil students are studying here and some are very brilliant. Janab

K.Z.Shamu Haji is the president and Haji A.K.Sayyidna Muhammad

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Educational Society. It is named after our noble Prophet Muhammed (Sal). In

short, all Kayalpattanam School provides religious education and maintain

good discipline and fine results.

From this study we have concluded that there is a growth in Muslim

education from the earlier stages to till now. In the earlier stages there existed

the religious education through Maktabs and Madaras where they acquired

knowledge trough Holy Qur’an and Hadith. They could read their Holy Qur’an.

They were well informed about their religion through a study of the Traditions

of the Holy Prophet Muhammed Nabi Sallalah Alihawasallam which are called

Hadith.

The new system of education was introduced along with the rise of the

British Empire in India. Religious education is good for making a perfect

citizen, but not to the scientific advancement. Education in English with its

liberal thoughts and advancement in scientific knowledge could make a citizen

to acquire equipped knowledge.

Education attained the present shape through a process of slow

evaluation. At present Muslim girls are very much interested in education and

their parents also. Hence they study not only in Muslim institutions, but also in

the government institutions and in other religious institutions. Primary

education which is considered as the basic education does not start with school

or stop with school but continues throughout life. From records it is understood

that the establishment of Primary schools concentrated on vernacular as well as

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western education. However, in course of time much importance was given to

basic education which replaced the traditional bookish concept of education.

Moreover, to equip the teachers they were given in-service training, besides

converting the ordinary elementary schools into basic schools.

Primary importance was given to avoid dropouts in schools. With this

objective, pupils were given adequate encouragement by means of mid-day

meal scheme, distribution of free text books, uniforms, slates, fee concessions

and motivated them to participate in extracurricular activities such as Scout,

N.S.S., N.C.C., and Junior Red Cross Society. Required qualified teachers were

also appointed with lucrative remuneration.

The growth of primary education necessitated the introduction of

secondary education in provide birth to successful candidates of the middle

schools in high schools and then higher secondary schools. Curriculum was

framed in such a way to opt for medical, technical and other courses depending

on their aptitude and attitude. To achieve this, much importance is given to

equip each and every school with upto date infrastructural facilities including

play ground, hostels, laboratory and library and by appointing qualified skilled

teachers. Special importance is given to vocational stream with much emphasis

on practical education. To boost the higher secondary education Government of

Tamil Nadu permitted to establish atleast one higher secondary school within 8

kms in radius. In the recent years, one could see that the student are encouraged

by means of concessions, free supply of bicycle, laptops and giving awards and

prizes to the rank holders. Much importance was given to impart learning

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through regional language in government schools. But most of the people

prefer matriculation schools which impart education through English language.

Therefore the craze for getting admission in Tamil medium schools is steadily

declining where as the anxiety for English medium is on the rise.

The rise of higher secondary education has direct impact on collegiate

education too. Though the discontinuance of pre-university course from

colleges was a nude shock, in course of time it was pacified by giving

affiliation to start various U.G. and P.G. course to avoid redeployment. Year by

Year a number of colleges were sprung up in different parts of Tuticorin

District under the affiliation of various universities such as university of

Madras in the beginnings. In order to revamp the course to suit with the

modern development, semester pattern was introduced with choice based on

credit system.

Besides arts, science and training college, Tuticorin District has the

credit of several engineering colleges, one medical college, one veterinary

college. One Law College besides a number of technical institutes and nursing,

institutions, flowered in different areas.

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Empowerment of Muslim Women through Higher Education48
Higher Education leads a Woman to “Complete living” with :
1. Self Confidence

Higher education helps the women not only in gaining knowledge but

also enables her to earn a living.

2. Necessity of Life

Money is necessity in maintaining life and education helps in preserving

life.

3. Family Welfare

An educated woman plays an important role in a family, dealing with

both health care and financial support to the family.

4. Involvement in Social and Political Activities

Higher education helps women to have a better understanding of social

and political process beyond the home in far reaching social structure and

makes her a wise citizen with effective and political action.

5. Complete Living

Complete living includes being physically strong, earning a living being

a responsible parent and an earnest citizen.

48
MHRD Annual Reports on Higher Education in India, (2014-2015).

122
Conclusion

The realization of the importance of education has been increased with

changing time. Due to education the marriage prospects has been increased.

Muslim men now prefer marrying educated and employed girls rather than

taking dowry. Moreover, the job opportunities of girls lead to economic

independence. Education and employment are no more confined to men. With

the changing time educational level of Muslim women is going up. There is a

change in the attitude of male towards liberalization in education of women.

Many Muslim women like Fathima Beevi, the first woman judge of

Supreme Court of India; Sania Mirza the world famous tennis player have

attained fame beyond religious limitations. Moreover education enables the

respondents to supervise and assist in their children’s studies at home.A better

educated wife has better status in the family.

There is an old proverb that says : “If you educate a man, you educate an

individual; but if you educate a woman, you educate a family”. I would like to

conclude this chapter by taking it one step further and say that in today’s

economy, if you educate a woman, you strengthen a family and a nation and

that ultimately benefits everyone.

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