Vol. 3, No. 4, 2011

Transcription

Vol. 3, No. 4, 2011

‫آآ ز‬
Kokan News
THE e-NEWSLETTER OF THE KOKANI DIASPORA COMMUNITY
Volume 3, Issue 4 | October — December, 2011
Editor: Dr. Siraj Mohammed Bijle
... ‫ ا‬
Foreword
Every year, Muslims from all over the world take part in the
largest gathering on Earth, the Hajj, or pilgrimage to Makkah. The Hajj
is a religious obligation that every Muslim must fulfill, if financially and
physically able, at least once in his/her lifetime. During these historic
days, white, brown and black people, rich and poor, kings and
peasants, men and women, old and young will all stand before God, at
the holiest of shrines in the center of the Muslim world, where all will
call upon God to accept their good deeds and ask for forgiveness of
their misdeed. These days represent the zenith of every Muslim's
lifetime.
The Hajj resembles the re-enactment of the experiences of
the Prophet Abraham, whose selfless sacrifice has no parallel in the
history of humankind. The Hajj symbolizes the lessons taught by the
final Prophet, Muhammad (PBUH), who stood on the mountain of
Arafat, proclaimed the completion of his mission and announced the
proclamation of God: "This day, I have perfected your religion for you,
completed My favor upon you, and have chosen for you Islam as your
religion." (Quran 5:3).
This great annual convention of faith demonstrates the
concept of equality of mankind, the most profound message of Islam,
which allows no superiority on the basis of race, gender or social
status. The only preference in the eyes of God is piety as stated in the
Quran: "The best amongst you in the eyes of God is most righteous."
During the days of the Hajj, Muslims dress in the same simple way,
observe the same regulations and say the same prayers at the same
time in the same manner, for the same end. There is no royalty and
aristocracy, but devotion. These times confirm the commitment of all
Muslims, to God. It affirms their readiness to leave the materialistic
interest for his sake.
The Hajj is a reminder of the Grand Assembly on the Day
of Judgment when people will stand equal before God waiting for their
final destiny, and as the Prophet Muhammad (PBUH) said, "God does
not judge according to your bodies and appearances, but he scans
your hearts and looks into your deeds."
The Quran states these ideals really nicely (49:13): "O
mankind! We have created you from a single (pair) of a male and a
female, and made you into nations and tribes, that ye may know each
other (not that ye may despise (each other). Verily, the most honored
of you in the sight of God is (he who is) the most righteous of you. And
God has full knowledge and is well acquainted (with all things)."
The people of all races, colors, from all over the world
coming together as one! And It has proved for more than 1400 years,
the power of the One God... This is what the Hajj is all about..
Dr. Siraj Mohammed Bijle
IN THIS ISSUE
The Last Sermon
2
Brief History of Masjid-e-Nabwi
3
Important News around Kokan
4
A Rare Map of Kokan
7
Konkani Muslims
8
Pregnancy and Healthcare
16
Tallest golden minaret in the world stands on top of Makkah Clock Tower
MAKKAH – The tallest golden minaret in the world, which has been erected on top of the Makkah Clock
Tower, will broadcast the call for prayer (Adhan) from the Grand Mosque in Makkah through special
loudspeakers that will carry the sounds to people almost 7 kilometers away. On special Islamic occasions,
such as the beginning of the Hijri months and Eids, 16 special vertical lights will flash 10 kilometers into
the sky. During the Adhan, 21,000 lamps on the highest point on Makkah Clock send brilliant white and
green lights to the sky; they can be seen from a distance of 30 kilometers. The lights indicate the
beginning of time for prayer, especially for people with special needs such as those with weak hearing
and those far away from the Grand Mosque. The Makkah Clock Tower stands 601 meters. The height of
the clock from its base to the highest point at the peak of the crescent is 251 meters. The tower’s height
makes it the world’s second-tallest building after the 828-meter Burj Khalifa in Dubai. The clock, which
began showing time about 11 months ago, is part of the structure that cost some SR11 billion to
construct, officials have said.The front and rear of the four faces are 43 meters by 43 meters and the two
side faces are 43 meters by 39 meters.
“Allahu Akbar” (Allah is the Greatest), in Arabic, can be seen on the top part of the clock. The letter “Alif”
in “Allah” is more than 23 meters tall and the crescent, with a 23-meter diameter, is the largest crescent
ever made. The two testimonies, “There is no God but Allah and Muhammad is His Prophet,” can be seen
at the top of the two side faces of the clock, which has been designed in an Islamic style, according to the
most precise Islamic criteria. During the day its face is white and the indicators are black. At night, the
face changes to green and the indicators change to white. More than 90 million pieces of colored glass
mosaic embellish the sides of the clock, which is visible from all corners of the city. Elevators will take
visitors up to a huge viewing balcony just underneath the faces, a four-story astronomical observatory and
an Islamic museum. The Clock Tower is the landmark feature of the seven-tower King Abdulaziz
Endowment hotel complex.
Kokan News ‫آـ<آـ@ ?ـ>ـ<ز‬
The Last Sermon of Prophet Muhammad
"Hurt no one so that no one may hurt you. Remember that you will indeed meet your Lord, and that He will
indeed reckon your deeds."
This sermon was delivered on the Ninth Day of Dhul Hijjah 10 A.H. in the 'Uranah valley of Mount Arafat' (in Mecca).
After praising, and thanking God he said:
"O People, lend me an attentive ear, for I know not whether after this year, I shall ever be amongst you again. Therefore
listen to what I am saying to you very carefully and take these words to those who could not be present here today.
O People, just as you regard this month, this day, this city as Sacred, so regard the life and property of every Muslim as
a sacred trust. Return the goods entrusted to you to their rightful owners. Hurt no one so that no one may hurt you.
Remember that you will indeed meet your Lord, and that He will indeed reckon your deeds. God has forbidden you to
take usury (interest), therefore all interest obligation shall henceforth be waived. Your capital, however, is yours to keep.
You will neither inflict nor suffer any inequity. God has judged that there shall be no interest and that all the interest due
to Abbas ibn 'Abd'al Muttalib (Prophet's uncle) shall henceforth be waived…
Beware of Satan, for the safety of your religion. He has lost all hope that he will ever be able to lead you astray in big
things, so beware of following him in small things.
O People, it is true that you have certain rights with regard to your women, but they also have rights over you.
Remember that you have taken them as your wives only under God's trust and with His permission. If they abide by
your right then to them belongs the right to be fed and clothed in kindness. Do treat your women well and be kind to
them for they are your partners and committed helpers. And it is your right that they do not make friends with any one of
whom you do not approve, as well as never to be unchaste.
O People, listen to me in earnest, worship God, say your five daily prayers (Salah), fast during the month of Ramadan,
and give your wealth in Zakat. Perform Hajj if you can afford to.
All mankind is from Adam and Eve, an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over
an Arab; also a white has no superiority over black nor a black has any superiority over white except by piety and good
action. Learn that every Muslim is a brother to every Muslim and that the Muslims constitute one brotherhood. Nothing
shall be legitimate to a Muslim which belongs to a fellow Muslim unless it was given freely and willingly. Do not,
therefore, do injustice to yourselves.
Remember, one day you will appear before God and answer your deeds. So beware, do not stray from the path of
righteousness after I am gone.
O People, no prophet or apostle will come after me and no new faith will be born. Reason well, therefore, O People,
and understand words which I convey to you. I leave behind me two things, the Quran and my example, the Sunnah
and if you follow these you will never go astray.
All those who listen to me shall pass on my words to others and those to others again; and may the last ones understand my words better than those who listen to me directly. Be my witness, O God, that I have conveyed your message
to your people".
Page 2
Volume 3, Issue 4 | October — December 2011
Brief History of Masjid-e-Nabwi
The Prophet's (PBUH) Mosque in Madinah is the second most revered place of worship for Muslims around the world. Many would argue
that it is the most sacred place because it’s the home and resting place of the Prophet Muhammad (PBUH). Millions of Muslims visit the Mosque
each year, to worship and to see the city that gave birth to Islam. It is important to remember, that a visit to the Prophet's grave is a blessing and the
Beloved Prophet (Salla Allahu alayhi wa sallam) said, "O Allah! Bestow on Madina twice the blessings You bestowed on Makkah." (Bukhari).
The Prophet's Mosque was the first institution to be built following Prophet Muhammad's migration in 622 AD from Makkah, which became
known as 'Al-Madinah an-Nabi", or 'City of the Prophet', and is today simply Madinah. Surrounded as it was by the shops and stalls of all kinds of
merchants, the new mosque soon became the political and economic as well as the spiritual nucleus of the city, and played both a practical and a
symbolic role in unifying the citizens, ultimately providing a solid foundation from which the beloved Prophet (PBUH) and his companions could set
forth and establish the Islamic state. According to history, the manner in which the Prophet (PBUH) decided on its location was to let his camel loose,
and choose the site where it finally stopped to rest. The entire Muslim community, both the residents of Yathrib and those who had migrated from
Makkah with the Prophet (PBUH), participated in the construction of this first mosque, which was simply an open courtyard about 805 square meters
in area surrounded by a wall made from bricks and tree trunks. On the eastern side apartments were built to house the Prophet and his family. By
629 the Prophet (PBUH) had enlarged the area of the mosque to 2,475 square meters.
Under the first four Caliphs, Madinah and the Mosque were seat of government, reinforcing the synthesis of religion and governance in the
Islamic state. The first two Caliphs, Abu Bakr and Omar (may Allah be pleased with them), were buried next to the beloved Prophet (PBUH) in the
place that had originally been the Prophet's (PBUH) home, and which today is covered by the famous green dome of the mosque. Throughout Islamic
history, successive Islamic regimes have spared no cost or effort in dignifying and honouring the beloved Prophet's (PBUH) Mosque in Madinah. In
638, the Caliph Omar Bin Al-Khattab increased the area by 1,100 square meters, and in 650 the Caliph Othman Bin Affan increased it by 496 square
meters. The Caliph Al-Walid Bin Abdul Malik in 706 ordered an extension of 2,379 square meters, and 73 years later Caliph Al-Mahdi Al-Abbasi
increased it by 2450 square meters.For over seven centuries no additional improvements were made until Sultan Qaid Bey added another 120
square meters in 1483. Another three centuries passed, and in 1849 Sultan Abdul Majid initiated another extension of 1,293 square meters.
Soon after the establishment of the modern Kingdom of Saudi Arabia in 1932, King Abdul Aziz Al-Saud issued a royal decree ordering the
expansion of the beloved Prophet's (PBUH) Mosque, a plan implemented by his son King Saud in 1950. This first Saudi expansion was the largest
the mosque had ever seen, and not only doubled it in size, but also brought about changes in the city of Madinah itself. The number of pilgrims
continued to increase rapidly, from an average of 100,000 annually in 1955 to one million in 1970 and more than two million in 1980.
In 1973 the Saudi King Faisal Bin Abdul Aziz ordered the construction of awnings on the west side of the mosque as a temporary solution
to protect visitors from the elements, and in 1981 the Saudi custodian of the Two Holy Mosques King Fahd Bin Abdul Aziz began research into plans
for further extensions that would ultimately result in a five-fold increase in the size of the mosque. The mosque today is one hundred times the size it
was when the Noble Prophet (PBUH) first established it, and can accommodate at any one time, more than half a million worshipers. Indicative of the
facilities now available is an underground parking garage designed to hold nearly 5,000 cars.
Page 3
Page 4
Page 5
'Nuclear energy is a clean and safe source'
Source: Times of India: 27-09-2011
NAGPUR: The first emotion that the words 'nuclear' and 'atomic' instill among people is that of fear or panic. However, if
atomic scientists are to be believed, garnering nuclear energy as a source of power would only yield good results for the
country as it moves towards being a developed economy from a developing one. Regional Director of city unit of atomic
minerals directorate for exploration and research, Amit Majumdar, seemed to echo what former chairperson of Atomic
Energy Commission, Anil Kakodkar said only a couple of days ago. While speaking on the occasion of CSIR foundation
day at NEERI, he stressed the fact that contrary to popular belief, nuclear energy is a clean and safe source of energy.
Though nuclear radiations are feared to be carcinogenic, the AMD regional director informed how these radiations are
used for treating cancer patients. "The incident that drew attention towards this source of energy was a negative one
and that has created a baseless fear among people about anything to do with nuclear," he said. "The concerns raised
about the adverse effect of the Jaitapur reactor on the marine life too were proved to be wrong. The rise in the
temperature of the seawater that the project required was actually beneficial for marine life as ascertained by marine
biologists," Majumdar said.
Further, all care is taken to ensure the nuclear reactors being used the world over are safe. "An international committee
does a regular audit of the safety of all working reactors. Even the climate of the vicinity does not get affected by the
presence of a reactor. In fact, the sites of many reactors have lush greenery around it. One of the sites has even been
turned into a bird sanctuary," he said.
"Nuclear power generation is done in three stages. First, the natural uranium is burnt in a heavy metal reactor, and then
the waste material obtained from the process is isolated and collected. The third stage involves using this plutonium
along with thorium that is found in abundance in India to produce an isotope of uranium, which again is used for making
power," said Majumdar. In this way, we make optimum use of the available resources, he added. "This means we have
400 years' worth of energy security that would be very useful in the exciting economic situation of the country," Majumdar said.
Tourism circuit on west coast
Source: Times of India 28-09-2011
AHMEDABAD: In order to attract high-end tourists, especially foreigners to Gujarat, Goa and Maharashtra are
working to create a tourism circuit along the west coast. The circuit will cover tourist destinations situated in all these
three states. The tourism departments in Gujarat, Maharashtra and Goa are meeting during Goa International Mart2011 to be organised between 21 and 23 October this year to finalise details. Interestingly, Gujarat and Maharashtra
are partner states in the event designed for tour operators from across the globe.
"We are going to propose a cruise to our partner states, which would have locations in Goa, Gujarat and
Maharashtra," said Shyam Satardekar, chairman of Goa Tourism Development Corporation (GTDC).Already Goa
attracts a large number of foreign tourists, said Melwyn Vaz, managing director of GTDC adding that there are
inquiries pertaining to long route cruise. The three states have been promoting their coastline individually. "A joint
effort would help everybody," says Vaz.
When contacted, Tourism Corporation of Gujarat Limited (TCGL) chairman Kamlesh Patel said that already he was in
contact with his counterparts in Maharashtra and Goa to work out a circuit. "Goa is well equipped when it comes to
coastal tourism infrastructure. But Gujarat will have to work on places like Porbandar, Veraval and Jamanagar. Even
Maharashtra is keen on projecting Konkan belt as part of the proposed circuit," said Patel. "To begin with, (TCGL) will
ink MoU with GTDC during GITM for joint efforts to promote tourism activities in both the states," said Sanjay Kaul,
managing director of TCGL.
Page 6
A Rare Konkan Map by Jacques N. Bellin .
It was published in 1740 and Shows the entire Konkan coast.
Konkan is also mentioned by Bellin as Concan coast.
Source: Mosques of Kochin by Patricia Tusa Fels,
Maping Publishing, June, 2011.
Page 7
KONKANI MUSLIMS
By Omar Khalidi
Source: Islamic Culture, 74(1) (2000):127-153
Konkani / Kokani Muslims is a Muslim sub-ethnic group of Maharashtrian Muslims living in the Konkan region of India. They speak
the Konkani language. A good number of them live in Mumbai. There is a large Konkani Muslim Diaspora community of economic migrants
working in the Arab states of the Persian Gulf, the UK, the USA, South Africa and East Africa(where they have been established for almost a
century). Muslims from the Maharashtra districts of Mumbai, Raigad, Thane, Ratnagiri, Sindhudurg and Goa state are generally regarded as
Konkani Muslims. The Muslims of Southern Raigad and Ratnagiri district speak a dialect of the Marathi language called Bankoti/
Sangameshwari, while those from southern Ratnagiri, Sindhudurg and Goa speak the Konkani language. Muslim people of south Sindhudurg
near Malvan and the former Maratha princely states of Sawantwadi and Oros speak a dialect of Marathi / Konkani called Málvani language.
Contents:
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
11.
12.
13.
14.
15.
1.
Origins
Introduction
Saint Makhdoom Ali Mahimi
Early Muslim Settlements
Nawayats and Konkani Muslims
Muslim Conquest of the Deccan and Konkan
Archaeological Remains of the Muslim Era
Konkani Muslims Since the Nineteenth Century
Rise of Bombay and Konkani Muslim Migration
Urdu Language, Education and Identity
Social Stratification among Konkani Muslims
Konkani Muslim Economy and Society Today
Economy and Migration Pattern
Conclusion
References
Origins
Konkani Muslims trace their ancestry back to the Arab traders who arrived on the Western coast of India during the medieval era while
some are descended from intermarriages with converts. In medieval times there was trading between the ports in Saudi Arabia, Kuwait, Iraq,
Oman, Yemen and the Indian ports of Sopara, Goa and Mahim. One of the Princely States of India, the Janjira State in the Konkan region was
politically dominated by Konkani Muslims but ruled by the Siddis. Although the Siddis had settled in India, they are supposed to originate from
Habasha (Modern day Ethiopia).
2.
Introduction
Muslims of the Konkan and Malabar coasts represent the oldest Islamic settlements in India. The most obvious characteristic of these
Muslims is the common origin as maritime mercantile communities. In addition to their status as the vanguards of Islam in India, they are especially interesting to students of Islam in the Indian Subcontinent, because they evolved in areas of continuing upper caste Hindu political and
social dominance. Muslims first arrived in the Konkan in 699, according to Jalal al-Din al-Suyuti, less than 70 years after the death of Prophet
Muhammad in circa 632. In other words some Muslims were already present in India a decade before the invasion of Sindh by Muhammad bin
Qasim in 711. Thus Konkani Muslims, along with the Moplahs are among the oldest Muslim communities in India. In the 1300 years of their
existence, they have been acutely conscious of being Muslim as well as being perceived as such by others. Throughout their long history, the
Konkani Muslims have overcome the triple challenges of surviving the assimilative power of Hinduism, the crusading zeal of the Portuguese
backed by their armed invasions in the sixteenth century, and the subsequent challenge posed by westernization as represented by the British
colonial power. Surviving as a distinct Muslim community is no small achievement particularly when seen in the light of the fact there were no
Muslim political powers to protect them when they first landed, nor when the power of Muslim sultanates waned in the eighteenth century. The
story of the Konkani Muslims despite its antiquity and success is a mystery to most outsiders. Among the Konkani Muslims, the community’s
history is not known in a clear, systematic manner either. A Review of Literature on the Konkani Muslims Beyond the scattered and occasional
references to the Konkani Muslims in the writings of travelers and geographers, there is no detailed account of the Konkanis in sociological or
anthropological literature. Indian sociologist Victor S. d’Souza, author of The Navayats of Kanara informs us that he had "made a detailed field
study of the cultural traits of the Navayats of the Deccan and the Konkani Muslims too”, though it appears to have remained unpublished. The
late Professor A.R. Saiyed (1931-89) conducted research entitled "Muslims of Konkan: An Explorative [sic] Study," but it never materialized
beyond an investigation of purdah among the Konkani women. Some years (1989-94) later Muhiuddin Momin received a grant from the Indian
Council of Historical Research to study the Konkani Muslim communities in the medieval period. However, I have not been able to see it as a
published work*. A.R. Momin did a comparative study of the social mobility among Muslims in Bhiwandi comparing the Konkanis and the
Page 8
weavers called Momins. So far as I have been able to locate, no other studies of the Konkani Muslims are available. What follows then is my own
research based on published materials dispersed in various writings and also on personal interviews conducted with community activists, field
observations in Mumbai, and informed journalists in the Konkan.
3.
Saint Makhdoom Ali Mahimi
Makhdoom Ali Mahimi (1372-1431) was a Sufi saint from the Konkan in India, widely acknowledged for his scholarly treatise, liberal views
and humanist ideals. Mahimi was born into a family of Arab travelers who had settled down on the island of Mahim, one of the seven islands that
later formed the city of Bombay (now Mumbai).Not much is known of his early childhood. He later became the disciple of Mohiuddin Ibn Arabi, a
Spanish based saint revered by Muslims. Mahimi's reputation grew after the Sultan of Gujarat, Ahmed Shah of the Muzaffarid dynasty, chose him
to be the town's Qazi (the head Muslim cleric of a town). Mahimi was the first Indian scholar to have written an exegesis on the Qur'an, which
gained critical acclimation from numerous Islamic scholars including Shah Waliullah. Authoring a total of nineteen books, he was given the moniker
Qutb-e -Kokan (Kokan's Pole Star). Mahimi is revered by both the Muslims and Hindus, all Muslim sects hold him in high esteem. After his death in
1431 AD, he was buried in Mahim itself. The site later became a Dargah (shrine) for devotees.
4.
Early Muslim Settlements
From time immemorial there had been traffic between the Red Sea, Persian Gulf and India. India’s west coasts of Gujarat, Konkan, and
Malabar traded with countries of the western Indian Ocean. The Arabs had shown themselves to be brave and skillful seamen; the term Arabian
Sea was no misnomer for the western part of the Indian Ocean. Long before the Greeks first entered Asia, the Arabs had crossed the ocean to
India and had penetrated the countries of South East Asia. Much before the Portuguese appeared in Asian waters, the Arabs had made themselves
familiar with the eastern coast of Africa almost as far as its southern tip. They came to trade and not to conquer. But like the Christians in later
times, they had their coastal settlements, and had intermarried with the local inhabitants.
In circa 699, a group of Arabs in Basra left the province to escape the tyrannical Ummayad Governor Hajaj ibn Yusuf al-Thaqafi. These
refugees evidently found welcome on the Konkan coast. The region from Khambat in Gujarat to Chawl in Konkan came under the control of the
Rashtrakutas who ruled for some two centuries between 733-975 from Malkhed. Although they were ‘infidels’ as the Arab traveler Masudi says,
"Amongst the kings of Sindh and Hind none treat the Muslims who are established in their domains with more distinction than the Ballahara (i.e. the
Rashtrakutas). In the cities of the Ballahara kingdom the Muslims ‘were honored and protected’ and they were allowed to erect their own mosques.
Masudi writes that the largest settlement was that of about 10,000 in the district of Saymur (Chawl). These were a permanently established group
by the tenth century, with ancestors who had come from Siraf (Persia), Oman, Hadramawt, Basra, Baghdad, and other cities in the Middle East,
now ‘wearing the same dresses and having their beards grow in the same manner as the infidels.’ Masudi refers to them as Bayasira (singular
Baysari), explaining that this means they are ‘Muslim born in al-Hind of Muslims parents. From among the merchants of great distinction, one was
customarily appointed by the Ballahara as the head (Hamza) of the Muslim community. Consequently, even though Muslims were excluded from
political power, ‘none but Muslims ruled over them on the part of the Ballahara (min qibali Ballahara). The Persian traveler Buzurg ibn Shariyar of
Ram-Hurmuz was familiar with a man from Siraf, Abbas ibn Mahan, who was the chief of Saymur. More information is available in the writings of
classical geographers such as Yaqut Hamawi (d. 1229) in his Mujam al-buldan written in 1154 and in al-Idrisi’s (d. 1166) Nuzhat al-mushtaq in
1224. The Arab geographers’ account of Muslims is confirmed by Sanskrit epigraphic evidence in the tenth century. This occurs in a grant of
Rashtrakuta monarch, Indra III (reigned 915-28), found at the seaport town of Chinchani in Thane. The Chinchani inscription records the recipient of
a land grant whose name is Mohamati, which a modern scholar David Pingree identifies as the Sanskritization of Muhammad. Ranabir Chakravarti,
another scholar familiar with Sanskrit epigraphy, has arrived at the same conclusions. What is clear from the scattered writings of the early
medieval travelers and geographers is that Muslims of Arab extraction were present in clusters from the close of the seventh century on the Konkan
coast, and kept arriving until the middle of the tenth century. They enjoyed religious freedom to build and worship in mosques, and the local rulers
granted them a degree of internal autonomy to the extent that a Muslim ruled his coreligionists on behalf of the Raja. The fact that some Arab
merchants settled in India meant that at least some of the profits of the overseas trade remained in the country. A Dutch factor Pieter van der
Broecke encountered Arab merchants settled in India wherever he turned in the Red Sea-Hadramawt area in early 17th century.
5.
Nawayats and Konkani Muslims
The various Muslim communities that sprang up on the Konkan coast of India in the seventh century share three common characteristics:
the first is a common origin in the Arabian Peninsula and the Persian Gulf region, second is a common adherence to the Shafi’i madhab, or school
of Islamic law, (founded by Imam Shafii, d. 819) and finally the common descent from Arab mariners and merchants. Among these communities at
least three groups came to be called Nawayats. The name appears in a variety of forms in Arabic, Urdu and English, including Nait, Naiti spelled
with the letters "ta" or "te". The mariners among the Arabs and Persians of the time were no doubt called Na-Khuda, a combination of Naav (Boat)
and Khuda (Lord), both words of Old Persian. The composite word thus means "Boat-Lord". The Arab and Persian Na-Khudas have been translated into English as mariners, sailors, sea-farers, ship captains, ship owners, and the like. There is controversy among the Nawayat scholars and
academic researchers regarding this term. Based on a detailed and sophisticated philological analysis D.V. Chauhan has concluded in his important study that "the term Navait in the Arabo-Iranian historical sources and also in Indian languages is in fact the Prakritisation of the Arabo-Iranian
term navakidh, shipowners." The term "navakhidh" (correct transliteration nawakhid) is most likely to have become "nawayat" as persuasively argued by D.V. Chauhan. Regardless of the origin and meaning of the term Nawayat, it is clear that there are three groups of Muslims who are descended from the Arab immigrants and their progeny and dispersed to various parts of western and southern India. The first group of Nawayats is
those who live predominantly in the town of Bhatkal, in North Kanara district in the southern state of Karnataka. The second group of Nawayats is
those who live, among other places, in Chennai (Madras) and Hyderabad. The Chennai and Hyderabad Nawayats are closely linked with ties of
Page 9
kinship and intermarriage. According to the Gazetteer of the Bombay City and Island "the Muslims of the coast of Bombay State now styled Konkanis
were formerly known as Naitias or Navayats our concern heretofore is with the third group of historical Nawayats who were initially called Nawayat
but are now known as Konkani Muslims inhabiting the region of Konkan as described earlier.
6.
Muslim Conquest of the Deccan and Konkan
The Muslim position was further transformed in 1294 with the invasion and eventual annexation of the Deccan by Sultan Alauddin Khilji of
Delhi. Although the conquest of the Deccan was no more than a looting expedition in the beginning, it sowed the seeds of territorial occupation and
the subsequent inroads into Konkan itself when Dabhol (not to be confused with Debal, further northwest on the Sindh coast) was overrun by Malik
Kafur, the trusted general of Alauddin Khilji in 1312. The Khiljis were overthrown by the Tughlaqs, and they in turn by the disgruntled Amirs who
founded the Bahmani Kingdom in the Deccan in 1347. As recorded by Firishta, a medieval Persian historian, the two major ports of Konkan, Chawl in
the north and Dabhol in the south became part of the Bahmani Kingdom and upon its breakup at the dawn of the sixteenth century; the ports came
into the possession of Ahmednagar and Bijapur kingdoms respectively. The Konkan ports flourished under Muslim rule and carried on multiple trade
exchanges with other coastal and overseas ports, and with inland trade centers. In the early sixteenth century the busy port of Chawl attracted a
"great concourse of ships," and served as an alternate Centerport for the textiles of Cambay (Khambat) in Gujarat; the spices, coconuts, and areca
nuts of Malabar; and grain and cloth of the Deccan. Dabhol thrived on trade not only with Cambay and Malabar, but also with the Red Sea and the
Persian Gulf. Bassein, Thane, Danda Rajpuri, and Sangameshwar were other active coastal ports. Although the Konkan ports handled a far smaller
volume of trade relative to that of Gujarat, Malabar, and Coromandel ports, they formed a convenient mid-way point on the sea route from Southeast
Asia to the Red Sea. Most of the of Konkan ports had a substantial trading population of Muslims as noted by the Portuguese Barbosa in the sixteenth century. In addition to the ship-building and commercial activities at the ports, some Muslims acquired positions at Bijapur’s Adil Shahi court,
exemplified by the case of Mulla Ahmad Naita and the appointment of Qazis and Pesh Imams by Adil Shahi authorities in Konkan. Archaeological
research reveals traces of Muslim presence in the medieval period through Arabic and Persian inscriptions (from 14th century) in mosques, forts, and
tombs dating from the mid-seventeenth century.
7.
Archaeological Remains of the Muslim Era
Writing toward the end of the nineteenth century historian A.K. Nairne observed that "the remains of Musalman buildings in the Konkan are few and
unimportant. Dabhol was so frequently burnt by the Portuguese, and nothing remains intact to show that they were once great places. At both there
are a number of tombs scattered about, but none of great pretension. At Dabhol there is a fine mosque with dome and minarets standing close to the
water’s edge, and now almost buried in coconut trees. It is of considerable size, and its situation is striking, but is should not be thought very much of
in Gujarat or any other district rich in Muslim remains. The site of the Muslim city of Chaul is even more covered by coconut gardens than Dabhol.
The most striking ruin is a Hammam Khana or bath, containing one large central chamber and two smaller ones, all octagonal and each lighted by a
circular opening in the cupola which covers it. At Kalyan, formerly called Islamabad, there is a large Musalman population and several mosques in
use. There is however nothing either old or remarkable except one mosque, which would be very fine if it had a dome in proportion to its other parts.
This stands on the edge of a noble pond, round which there are many tombs and other indistinguishable remains, as well as one considerable building said to be the tomb of a governor named Mortada Khan, on which is the date H. 1108. This is probably the person called by the Portuguese Mortada Khan, Nawab of Bhiwandi, who ravaged their territories at various times about 1690. John Fryer, who traveled in India from 1673 to 1676,
speaks of the remains of the Musalman city of Kalyan, then only recently destroyed, as noble and striking, and goes so far as to call them "the most
glorious ruins the Mahommedans in the Deccan ever had occasion to deplore." At Kharepatan, there are the foundations of a large Musalman town
in a fine situation and a great number of tombs, but no building remains standing. At Rajpuri near Janjira, now a wretched looking village, there are
the tombs of four of the [Siddi] Nawabs situated in a pretty glen and close to the creek. There are, of course, tombs and mosques of an ordinary description in many places, but none architecturally remarkable. The tomb of a saint at Bhiwandi, said to have been previously a diwan of Bijapur, and
that of a princess at Lanja said to have been the daughter of one of the Bijapur kings, may be mentioned." Speaking of the various forts, Nairne says,
“At Vijaydurg, the most massive of the buildings within and in the fort walls are evidently Musalman. At Avchitgad, the crenelated battlements of the
outer wall seem to prove the same origin. The island fort of Arnala near the mouth of the Vaitarna appears to be entirely Musalman, with domes,
Saracenic arches, octagonal recesses, and other features. But there is scarcely any mention to be found of any of the Konkan forts in the records of
the Musalman time... The picturesque bridge at Nagothna ... is said to have been built about 1582 by... Kazi Alauddin of Chaul and as this date is
between the siege of Chaul during the alliance of Musalman kings against the Portuguese and the activity of Nizam Shahi troops at the same place
twenty years later, it may without improbability be assumed that the bridge was built to facilitate the march of the troops from Ahmadnagar to Chaul...
The chief peculiarity of the bridge is its narrowness, the space between the parapets being only nine feet nine inches. Villages with Musalman names
are often met with, of the origins of which nothing can be heard. Two small districts, close to Dabhol retain the names they received from the Mahommedans, though everywhere else the ancient Hindu names of prants and tarafs have been preserved. These are Haveli Jaafarabad containing thirty
seven villages, and Haveli Ahmadabad containing twenty-one, and the probability is that when Dabhol was first taken by the Musalmans these villages were assigned for the support of the governor and his establishment."
Konkani Muslims since the Nineteenth Century
According to a British colonial official Arthur Crawford "The Konkan Mahommadan occasionally settles in the Deccan; to be found at Poona, but is to
be seen at his best in a comparatively small region, in Khed and Dapoli talukas, sub-districts of Ratnagiri. There will be found a few small clusters of
villages, situated not only on the borders of the Jagbooree and Washishtee rivers, but lying well inland also, which, with the exception of just enough
Mahratta cultivators to carry on farm labor, and a few Mahars to act as watchmen, guides and messengers, are entirely populated by Mahommedans, who at once impress the observer as worthy of special study. Their dress to begin with, is remarkable, in as much as they surmount the
usual Mahommedan jacket, shirt and pyjamas, with a large Brahminical turban, casting a scarf or shawl round their necks, very much in the fashion
Page 10
of that worn by Brahmins in gala dress. Somehow the costume, incongruous as it may appear from this description, goes exceedingly well with the
grave demeanor, handsome features, and dignified bearing of the wearers. They are usually rather above average height and always well built, with
small, well-proportioned hands and feet; their profiles are clear cut, the nose generally aquiline; full frank eyes, and massive foreheads; the whole
betokening their descent from the best Mahommedan blood in India. Their presence as superior landowners in this out-of-the-way part of western
India is very difficult to account for; but probably their ancestors received grants of their lands for services performed during the Beejapur and Mogul
dynasties. Judging from the number of ruined mosques and "peer’s" (saints) tombs scattered about, there must have been rather a large Mahommedan population in that neighborhood at some time or other before the Peishwa’s raj. Large numbers of them, however, abandoned their lands
and villages as they became surrounded by Khotes (middlemen or farmers of revenue). A few of the wealthier of the best of the old families only
remain now, and many of these are dying out or have been driven by adverse circumstances to seek a livelihood elsewhere. Mahommedans are
invariably kind and liberal landlords, but they are shockingly bad farmers and cultivators, and their personal expenditure is lavish and extravagant
compared with that of their Hindu neighbours. As a natural consequence, they fall an easy prey to local usurers, who are the real owners of most of
their villages now. Great numbers of these Mahommedans flocked to the service of the British government during the settlement of the Konkan after
the overthrow of the Peishwa [in 1818]: they were largely employed in the Customs Department, and many of the first mamlutdar and mahalkarees
(middlemen or farmers of revenue) were taken from the old Mahommedan families at and near Bankote and the Khed subdistricts, where the Parkars, Potricks, Sajanees and others were very influential and very deservedly respected. The chief revenue official in 1820 was a splendid old gentleman, the head of the Parkars of Bankote, who despite his advanced age, insisted on leading the stormers at the capture of several forts by Colonel
Prothero and other commanders. Several of his descendants rose to high official rank in various departments, and one of them was very many
years ago, State Karbharee (prime minister) to the late Nawab of Janjira. When I first went to Ratnagiri in 1859-60, Mr. Turquand’s chitnis
(secretary) was a Mahommedan: there were also two Mahommedan mamlutdars and several mahalkarees. Gradually the Brahmins have shouldered them out of every post: impoverished and apathetic, their families have been indifferently educated, so that they have never qualified for government service, except in the lower grades of the police. ‘This a thousand pities! For the Konkanee Mussalman is intelligent, resolute, faithful, and
thoroughly to be depended upon in an emergency."
9.
Rise of Bombay and Konkani Muslim Migration
When the English, French, and other European East India Companies opened their direct trade with India in the seventeenth century,
their activities centered on the rich commercial provinces of Gujarat, Bengal, and peninsular India along the Malabar and Coromandel coasts. On
the west coast the commercial magnet was Surat, the chief Mughal port, where the English utilized the existing commercial infrastructure, availability of merchandise, shipping facilities, and access to its inland and oceanic communication network. By contrast, the Konkan coast attracted only
minor and sporadic European contact in the form of smaller factories at Rajapur (English and French), Malvan (English) and Vengrula (Dutch) with
the major exception of Bombay. Among other reasons, the Mughal ban on foreign fortifications in their territories compelled the English to look for
an alternative site, and Bombay became that site after it was ceded by the Portuguese to the English in 1661. Gradually Bombay emerged as the
center of trade and commerce. The spread of western education in the mid nineteenth century coupled with the introduction of industrial technology
in the fields of cotton textile manufacture and railway construction accelerated Bombay’s growth. Thus in the latter half of the nineteenth century,
Bombay emerged as the cotton mill center of India and as a major terminus on the extensive railway network which spanned the entire Indian Subcontinent. Bombay’s oceanic communications improved vastly with the opening of the Suez Canal in 1869, which made it the chief Indian port city
closest to Britain. The Konkan port towns, usually smaller than the inland towns were completely dwarfed by Bombay. With the emergence of Bombay as the industrial, educational, economic and communication center of India, the people of Konkan were attracted to the city in search of job
opportunities.
The shrine and tomb of the saint Shaykh Makhdum Faqih Mahaimi, also known as Ali Paru dates from 1431, indicating Muslim presence
in Bombay centuries before it became the great metropolis. The better known shrine and tomb of Haji Ali on an island in the little bay that was once
the mouth of the Great Breach does not appear in any account or map of the city until late nineteenth century.
The influx to Bombay included the Konkani Muslims too. Muslims began settling in Bombay as early as the beginning of the 18th century,
in Mahim, the northernmost of the seven original islands making Bombay. They were attracted to Bombay by the maritime nature of its European
occupants, settled there and amassed wealth first as ship’s masters and sailors, and then as merchants and shipowners The great success stories
of Bombay magnates are those of the Parsis, Marwaris, and the Gujaratis, but "similar riches were made by those Konkani Muslim families, such as
the Kurs, the Roghays, and the Ghattays, who entered the China trade and also traded in pearls with Madras. Muhammad Ali Roghay, who earned
the title Nacoda (Nakhuda) because of the large number of ships he owned, traded in China in partnership with one of the [Parsi] Readymoneys.
The Konkani Muslim shetias (magnates) had a considerable advantage in the trade, because, like the Parsis, their community had long been associated with shipbuilding.
Konkani Muslims later on settled in the eastern part of the native quarter of Bombay, near where the Jama Masjid was built around Dongri
fort on a tank and gardens belonging to a Konkani Muslim. This Konkani Muslim was none other than Muhammad Ali Roghay, who also enlarged
and repaired the Jama Masjid in 1830s. Construction of this mosque began in 1775 and completed in 1808. The Jama Masjid is Bombay’s most
important mosque and lies in the commercial center. Located at the junction of Shaykh Memon Street and Janjikar Street, it forms the most important landmark on this important road. A symphony of domes and minarets with ornate entrances, the mosque has a two storied prayer hall, which is
a recurring feature in all Mumbai mosques. The second story has a tiled sloping roof designed to take into account the heavy rainfall during the
monsoons. A special feature of the Jama Masjid is its large pool on which the prayer hall is built. Water is pumped up to the ablution area.
Page 11
10.
Urdu Language, Education and Identity
Konkani Muslims are fluent in Konkani, an Indo-Aryan language grammatically and structurally close to and written in the Marathi
(Devanagari) script. Konkani is the official language of Goa, a neighboring state. The Konkani dialect spoken by Muslims is heavily infused with
words of Arabic and Persian origin. But Konkani was not used by the Muslim intelligentsia for scholarship, barring a handful of religious tracts
transcribed in it using the Nastaliq (Urdu) alphabet. Konkani remains the common language of public communication in the rural area, and in
semi-urban and urban areas Urdu is often an alternative language. Children are taught to learn and memorize the Qur’an for use in the five
prescribed daily prayers. The knowledge of Arabic is restricted to a very small class of people who have had access to schools of higher Islamic
education. Many Konkani ulama wrote scholarly works on Qur’an and Islamic studies, exemplified by the cases of Ahmad ibn Abd al-Qadir Konkani,
(d. 1320.) and Shaykh Abd Allah Konkani (d. 1325.) and the better known Shaykh Makhdum Ali Mahaimi (1372-1431) in the medieval period, and
the case of Shaykh Abd al-Samad Sharaf al-Din (1901-1906) in our own time.
Leaving aside this small group of scholars, common Konkani Muslims, like their coreligionists in the 19th century Bombay Province
lagged far behind Hindus and Parsis in education, as noted by the government reports of the time. The difficulties facing Muslims in acquiring
modern education were recognized by the more enlightened members of the faith. One of the original members of the Bombay Board of Education,
a Konkani Muslim named Muhammad Ibrahim Muqba, had been successively Munshi to the East India Company cadets, interpreter to the
Supreme Court and magistrate of the Court of Petty Session. He was very much aware of the need to create an interest in higher English education
among Muslims, and had he founded an Urdu school in Bombay and prepared books for it. Although the school did not prosper, it produced at least
one pupil who continued his education until 1840 at the Elphinstone Institution. This was Ghulam Muhammad Munshi, the grandson of an
Ahmedabad Muslim who had prospered in Bombay as a laundryman for washing Europeans’ clothes. Munshi sought and received, after initial
hesitation, the cooperation of Muslim commercial magnates of Bombay to establish educational institutions for children of the community, his efforts
accelerated after a visit to Aligarh and contacts with Sir Syed Ahmad Khan there. The first to lend a hand was the Tyabji family of Sulaymani
Bohra's, headed by brothers Camaruddin Tyabji and Badruddin Tyabji. The Tyabji's had already formed an organization of their own to feed, clothe,
and educate boys of their community who managed to get to Elphinstone High School. Their endeavors in assisting Munshi attracted the interest
and friendship of Muhammad Ali Roghay, (1852-1910) the man who had helped builds the Jama Masjid. Roghay though in his early twenties, was a
landlord of great wealth and position.
Roghay had been well educated and was influenced by the ideas of Sir Syed Ahmad Khan, to which he advanced his even more
liberalism. ‘His ideas were all of the most modern type,’ remarked the Victorian traveler and Islamophile Wilfrid S. Blunt, after meeting him 1883, ‘far
too modern on some point to please me. Roghay’s interest in Sir Syed Ahmad Khan brought him into contact with Ghulam Muhammad Munshi
when the latter returned to Bombay from a visit to Northern India. He called on Roghay and described to him the Anjumans that had been
established to help Muslims in several cities, Roghay consulted the Tyabji's, and in March 1876 the Anjuman-e-Islam of Bombay was founded. The
Anjuman’s aim was "the amelioration of the Mohammedan community and to effect some improvement in their education, and moral and social
state." From 1874 to 1880 Camaruddin Tyabji was its President and Roghay its Vice-President. In 1889, Roghay rose to be the President of the
Anjuman remaining in office until 1890. When the first school of the Anjuman opened, Roghay rose to the occasion with a princely donation of
10,000 making him the largest single donor. The Anjuman-e-Islam, which celebrated its hundredth anniversary in 1986, is the premier educational
institution founded by Muslims for Muslim education in Maharashtra today.
In addition to imparting modern education, its role in the spread of Urdu among Konkani and other Muslims is clearly crucial. The
language of instruction of the Anjuman schools is Urdu, and it runs as many as 25 schools in Mumbai, Pune, and several towns of Konkan. The
example of the Anjuman was replicated in other neighboring towns, in Bhiwandi for instance by the Kokan Muslim Education Society (KMES)
founded in 1927 with a number of schools. In late 1999 the KMES was in the process of establishing a medical school. A detailed study of Urdu
schools in the region from 1903-95, entitled "Konkan main Urdu taalim", by Abd al-Rahim Nishtar shows the growth of Urdu schools in the area.
The Konkani Muslims today are equally at ease in Urdu as well as native Konkani. Their socialization with the Urdu-speaking Deccani and North
Indian Muslims resident in Mumbai and elsewhere accelerated familiarity with Urdu. As Urdu is the richest repository of literature in Islamic studies,
and since it is associated with the aristocratic culture of Deccan and North India through its status as the language of power, authority, and law
courts, it began to be widely adopted by Bombay Muslims such as the Konkanis and the Tyabji family as far back as the nineteenth century.
In the twentieth century, the spread of Urdu, particularly through poetic symposia called Mushairas and mystical music called Qawwali
performed at the Islamic shrines further intensified the familiarity with Urdu. Movies produced in the Bombay studios certified as Hindi films, with a
high content of Urdu songs and dialogues played their own role in the popularization of Urdu. The advent of radio and television quite literally
brought Urdu programs to homes almost everywhere in the region. The Konkani intelligentsia is now thoroughly Urduized. In this process of
Urduization, defined as the learning of Urdu, its use in formal education and mass communication, the role played by the monthly journal Naqsh-eKokan, published since 1962 is crucial. The Naqsh-e-Kokan is a virtual chronicle of the Konkani Muslim society and its institutions for more than
five decades. Led by its energetic founder Dr. Abd al-Karim Naik, its publications in Urdu on Konkani history and culture are the primary source of
information indispensable for any understanding of the Konkani Muslim community today. The efforts of the Naqsh is supplemented by other literary
associations such Konkan Urdu Writers’ Guild, which publishes a quarterly journal Tarsil since 1994. The wholesale adoption of Urdu by the
Konkani Muslims has brought the group into the mainstream of Urdu culture of the Deccan and North India, in the same manner as it has the
Punjabi, Kashmiri, Memon, and Meo Muslims of India and Pakistan, in contrast to the indifference of the Bohras and Khojas toward Urdu. If several
generations of Kokanis receive their basic education in Urdu, it is likely that most will be homogenized with the Urdu speakers in the rest of India.
Page 12
11.
Social Stratification among Konkani Muslims
The Konkani Muslims are divided into at least two major categories, namely those who are the progeny of Arab intermarriages with the
women of the cultivating castes, and those who are converts to Islam. The former are known as the Jamaatis, and the later as Daldis; the latter
however, resent this term and prefer being called Mahigir (fishermen), another indication of the desire of some Konkanis for Arabic/Persian terms
instead of Indian, which can be interpreted as another instance of homogenization with the Urdu-speaking Muslim communities. The Jamaatis are
conscious and proud of their Arab ancestry and constitute the elite group. The Mahigirs are the descendants of the Kolis, the Konkan fishermen.
The Mahigirs continued their traditional occupation even in the late 1990s. The two Konkani groups are spatially differentiated due to occupational
differences. Mahigirs live in the fishing villages by the creeks, whereas the Jamaatis are mainly concentrated in the inland villages as agriculturists
and as those involved in forestry and mango orchards.
The Konkanis possess most of the important attributes of an ethnic group. Like the Moplahs of Malabar, they are the progeny of Arab
immigrants and Indian women; they speak the same dialect of Konkani language, and marry among themselves, in anthropological terms they are
generally endogamous. Yet, according to A.R. Momin, "the Konkani Muslim community has a well defined system of ranking and stratification.
Topmost in the hierarchy are those who distinguish themselves from the rest on account of purity of descent and ancestral nobility. Families with
surnames like Mulla, Zakaria, Faqih, Bharde, Farid, Khatib, Patel, Burbere, Narvil, Hani, Qazi, Tase, [among others] and Muallim belong to this
category. Next come people with surnames like Chivne, Bolinjkar, Bhoje, and Jairumi. They are considered to be lower down in the hierarchy on
account of differences in occupation and family background. Lower than these two are the Wazah (or Wajas as they are locally known). The
Wazahs were traditionally a weaving sub-caste. Some of them formerly used to sell dried fish which is considered to be a lowly occupation in the
Konkani Muslim subculture. Until quite recently, the Wazahs were supposed to be next to the lowest in the hierarchy, almost to the extent of being
outside the group. They used to live in separate localities. Until a few years ago, there used to be no intermarriage between the Wazahs and other
Konkani Muslims. Till very recently, the Wazahs did not observe purdah which the Konkani Muslims of Bhiwandi consider to be a mark of
backwardness. Of late the Konkani Muslims have started giving their girls in marriage to the Wazahs as a consequence of the impact of
industrialization, Islamization and the spread of modern education. However, this privilege is restricted to those Wazah boys who have acquired
wealth and education and have thereby raised their status in the social hierarchy. At the lowest rung of the hierarchy are the Telis. The Telis are
oil-pressers. They came to Bhiwandi from the neighboring villages. Though settled among the Konkani Muslims, they were barely considered a
part of the group. Their dialect, rituals and customs are the same as those of the Konkanis, but there is no intermarriage between them and the
latter".
The expansion of communication network leading to ease, frequency, and decreasing cost of travel led to greater socialization between
and among various sub-groups of the Konkani Muslims. Spread of modern education universally tends to level the ground between various
groups, and the Konkanis are no exception. The leveling of ground is greatly aided by accelerating Islamization (defined in our context as the
rejection of beliefs, customs, rituals, and structures originating from non-Islamic sources and the adoption of the Islamic notion of the equality of
believers, (female and male) further decreases the boundaries between Konkani sub-groups. However, marriages are still arranged by the
parents, although independent mate selection commonly known as "love marriages" through contacts at college and work place is not uncommon.
Most middle class Konkani Muslim families prefer marriage within their own group, failing which second preference is given to the Deccani
Muslims, followed by other Urdu-speaking Muslims. Considerations of education, occupation, and wealth are always present in negotiations for
marriage, as is the case in any other ethnic group, thus A.R. Momin reports Konkani intermarriages with upwardly mobile Momins of Bhiwandi.
Divorce and remarriage is rare among the Konkanis, but it is likely that both may increase as a result of expanding modernization and westernization. Marriage age for women has increased as a result of longer years spent in college education. An inadvertent outcome of large scale male
migration is the relaxation of purdah among Jamaati women in Ratnagiri as women are forced into roles and responsibilities held previously by
men, according to A. R. Saiyed.
12.
Konkani Muslim Economy and Society Today
As a minority within a minority, the Konkani Muslims do not exhibit political preferences greatly different from Muslims of other Caste,
ethnic, linguistic, or sectarian backgrounds. Thus in the 1930s and 1940s, many supported the Muslim League, exemplified by the cases of Aziz
Abdulghaffar Kazi (MLA, 1937-46) and Waziruddin Ahmad Parkar (MLA, 1946-52) just as men like Muin al-Din Haris, (1907-83) a member of the
Maharashtra State Legislative Assembly remained a firm supporter of the Indian National Congress.
His example has been followed by men like Ghulam Mustafa Faqih, (1909-94) (Minister in Maharashtra state cabinet), Husain Dalwai,
former MLA, as well as Rafiq Zakaria. Born in 1920, Zakaria was the author of several books on Islam and Muslims in India. He held Maharashtra
state cabinet posts for a number of times (minister for public health, in 1960s and 1970s) as well as the inspiration behind founding of Muslim
educational and charitable institutions such as the Maulana Azad College in Aurangabad and Maharashtra College in Mumbai. Politically the most
successful Muslim to date has been Abd al-Rahman Antulay, (b. 1929) becoming Chief Minister of Maharahstra (between June 1980 and January
1982) and later on elected to Lok Sabha, the lower house of Indian parliament in 1996 from the Colaba constituency on a Congress Party ticket,
though defeated in 1998 elections. He also served as minister for health during the prime ministership of Narasimha Rao, 1995-96. The integration
of the Konkani Muslim society within the larger Maharashtrian society no doubt played a part in Antulay’s election as Chief Minister of India’s most
industrialized state, besides his own superior organizational skills and the leadership qualities, although he claims to have been victimized in a
bribery case due to his being a Muslim.
The long era of Congress Party rule from 1947-95 was generally one of peace in Mumbai except for two major riots in Bhiwandi (1970)
and Bombay (1984).
Page 13
13.
Economy and Migration Pattern
The main occupation of most Konkanis is agriculture, followed by animal husbandry. Barring Mumbai, the greater portion of Konkan is
generally backward industrially and agriculturally. For instance, the Ratnagiri district, the heart of Konkan is generally hilly, with several creeks. The
hilly terrain does not give much scope for cultivation, though rice is grown wherever possible. There is some forest wealth. The district is the home
of the Alphonso variety of mango, renowned and exported worldwide. Harvesting and marketing mangoes is a lucrative, though only a seasonal
business. There is plenty of sea food such as shrimps, prawns, and a variety of fish. In the last several decades, the mechanization of fishing has
brought prosperity to some families. The amendment of the Bombay Tenancy and Agricultural Lands Act of 1956, giving the tiller the right of the
land ownership deprived some Konkani Muslims of some privileges relating to rice cultivation. Subsequently the legislation regarding the allotment
of forest resources to cooperative societies as opposed to individual owners curtailed the wealth of some Konkani families. Some consequently took
to the powerloom industry in Bhiwandi. But on the whole the region remains undeveloped and its natural resources yet to be exploited. As a result
the entire Konkan belt became a satellite society to Bombay, with both Hindus and Muslims seeking jobs in the great metropolis and elsewhere. A
demographer has found simultaneously depletion of Muslim population in Ratnagiri and manifold increase in Bombay and Thane, so it can be
inferred that Ratnagiri’s loss has been Bombay and Thane’s gain.
In the nineteenth century, the career of Sardar Abd al-Haq, (1853-96) shows a meteoric rise and fall. Coming from Konkan at the young
age of 20, he entered the Nizam’s civil service, and received the title of Dilayr Jang, ending his career as the Agent of the Hyderabad State Railways
in London before a mining scandal led to his fall. Konkani Muslims have sought careers beyond the country’s shores in significant numbers. Several
Konkanis found jobs or businesses in the oil rich Arab sheikhdoms of the Persian Gulf, (estimated numbers between 3000-4000) East Africa (5000)
South Africa, (40,000-50,000) Britain (7000, of which a majority came into Britain via East Africa), North America (3000-5000), Southeast Asia and
Australia (1000), according to Abdullah Muqaddam of Kokani World Muslim Federation. When Mukhtar Mohiuddin of Blackburn, UK, a native of Borli
Panchattan, won a huge lottery, the media focused attention on the Konkanis in England. The existence of Konkani Muslim Club, in Nairobi, Kenya,
and the Konkani World Muslim Federation in London are indications of an emerging Diaspora. Following the footsteps of some of their forefathers,
large number of Konkani Muslims can be found in the Indian and foreign merchant navies.
14. Conclusion
The Muslim community of the Konkanis has survived more than thirteen hundred years in India. As the oldest surviving Muslim
community, their history is truly fascinating. Sea-faring commerce demands exchange of capital and enterprise among peoples of difference races,
religions, and cultures. This probably explains why, despite the advent of foreign immigrants - Persians, Arabs, Jews, Christians of various
denominations, and the Parsis in the coastal areas of Gujarat, Konkan and Malabar - the local societies did not undergo ethno-religious strife, so
common a feature of upper and peninsular India. Since the early Arabs were either refugees or traders and not contestants for power as in the
Deccan and North India, the integration but not assimilation of the Arabs and their progeny was a smoother process in Konkan. Trade in goods and
services involve exchange, unlike extraction of revenues by the force of arms. Thus trade contributed to the harmonious relations between the
Muslims and the local communities. It is stark example that exemplifies the nature of the native Hindu population to accept and help assimilate and
blend the migrant Muslims into their new land; similar to the Parsi, Jewish and African settlers most of whom came to the Indian coast to escape
intolerance in their lands of origin.
15. References
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
11.
12.
13.
14.
Kashf al-ansab, Arabic text in Aziz Jang, Tarikh al-Nawayat, (Hyderabad: Wila Academy, 1904, reprinted in 1976, pp. 275-79.
Victor S. D’Souza, The Navayats of Kanara: A Study in Social Contact, (Dharwar: Kannada Research Institute, 1955); and his article "Mother Right in Transition," Sociological
Bulletin 2, no. 2 (September 1953): 135-42.
See "Purdah, Family Structure and the Status of Women: A Note on a Deviant Case," pp. 239-64, in Family, Kinship and Marriage among Muslims in India, edited by Imtiaz
Ahmad, (New Delhi: Manohar, 1976).
A. R. Momin, "Muslim Caste in an Industrial Township in Maharashtra," pp.117-40, In Caste and Social Stratification among Muslims in India, edited by Imtiaz Ahmad, (New Delhi:
Manohar, 1978).
For an excellent description of the medieval trade of Konkan see Ranabir Chakravarti," Coastal Trade and Voyages in Konkan: The Early Medieval Scenario." The Indian
Economic and Social History Review 35, no. 2 (1998): 97-123.
Kashf al-ansab, op. Cit.
Translated as The Meadows of Gold, by Paul Lunde and Caroline Stone, (New York: Kegan Paul, 1989).
For baysira, see J.C. Wilkinson, "Baysirah and Bayadir," Arabian Studies 1 (1974): 75-85.
Masudi, Muruj al-dhahab, op cit.
Buzurg ibn Shahriyar, Kitab ajaib al-Hind, translated as The Book of the Wonders of India by G.S.P. Grenville, (London: East-West, 1981).
Yakut Hamawi, Mujam al-buldan, (Beirut; Dar Sadir, 1993).
Al-Idrisi, Nuzhat al-mushtaq, (Leiden: E.J. Brill, 1970).
D. C. Sircar, "Rashtrakuta Charters from Chinchani," Epigraphia Indica 32 1957-58): 45-60.
David Pingree, "Sanskrit Evidence for the Presence of Arabs, Jews, and Persians in Western India, c. 700-1300” Jr. of the Oriental Society of Baroda 31, no. 2 (1981): 172-82.
Page 14
15.
16.
17.
18.
19.
20.
21.
22.
23.
24.
25.
26.
27.
28.
29.
30.
31.
32.
33.
34.
35.
36.
37.
38.
39.
40.
41.
42.
43.
44.
45.
46.
47.
48.
49.
50.
51.
52.
53.
54.
55.
56.
57.
58.
Ranabir Chakravarti, "Merchants of Konkan," Indian Economic and Social History Review 23, no.2 91986): 207-15.
See references to Pieter van der Broecke’ account cited in Ashin Das Gupta, "Indian Merchants and the Western Indian Ocean: The Early Seventeenth Century," Modern Asian
Studies 19 , no. 3 (1985): 481-99, citation on p. 491.
Prof. C.M. Naim, University of Chicago in a personal communication, March 24, 1999 helped me understand the term. In modern Kuwait, the term Nawakhid is applied to boat
captains according to George F. Hourani, Arab Seafaring in the Indian Ocean in Ancient and Medieval Times, (Princeton, NJ: Princeton University Press, 19510, p. 113.
See the authors in chronological order: Aziz Jang, op. Cit. 1904; Alex A. Pais, "The Navayats: An Account of Their History and Their Customs,"Quarterly Journal of Mythic Society
10, no. 1 (October 1919): 41-58; Muhammad Murtaza, "Sawahil- Hindustan par Musalmanon ka tawattun," Majallah I Taylisanin 6 (1942): 18-52 Hashimi, "Mawlawi Abd al-Qadir,
(Hyderabad, 1963; Muhammad Yusuf Kokan, Khwanwadah Qazi Badr al-Dawlah, (Madras: Dar al-Tasnif, 1963; Muh al-Din Mumin, Tarikh-I Kokan, Bombay: Naqsh-I Kokan Trust
Publications, 1969; D.V. Chauhan, "The Problem of the Navaits in India," Oriental Institute Journal of Baroda 21, no. 2 (June 1972): 357-63; Zakira Ghause, Baqir Agah’s Contribution to Arabic, Persian and Urdu Literature, M.litt. dissertation, University of Madras, 1973; Muhammad Afzaluddin Iqbal, Tazkirah Sa’id, (Hyderabad: Saeedia Library, 1973; Sylvia
Vatuk, "Identity and Difference: Or Equality and Inequality in South Asian Muslim Society," pp. 227-62, in Caste Today, edited by C.J. Fuller, (Delhi: Oxford University Press, 1996.
D. V. Chauhan, "The Problem of the Navaits in India," Oriental Institute Journal of Baroda 21, no. 2 (June 1972): 357-63.
Gazetteer of the Bombay City and Island, vol 11, p. 24, (Bombay: Gazetteer Dept, Govt of Bombay, 1977-78): II, p. 24.
Lotika Vardarajan, "Kokan Ports and Medieval Trade," Indica 22, no. 1 (March 1985): 9-16.
Lotika Vardarajan, op cit. P. 10.
M. Longworth Dames, The Book of Duarte Barbosa, (London: Haklyut Society, 1918), pp. 151-67.
Shah Nawaz Khan Samsam al-Dawla, Maathir al-umara, vol. 3, Urdu translation by Muhammad Ayyub Qadiri, (Karachi: Markazi Urdu Board, 1970), pp. 468-70.
Muhi al-Din Mumin, Tarikh-I Kokan, (Bombay: Naqsh-I Kokan Trust Publications, 1969)
Z. A. Desai, Arabic, Persian and Urdu Inscriptions in West India: A topographical List, (New Delhi: Sundeep Prakashan, 1999), inscriptions numbers 609, 618, 791-93, 796, 118587, 1305-1308, 1678, 1914, 2069-70, 2100, and 2167.
Nairne, History of the Konkan, (Bombay, 1894), p. 41.
Nairne, op. Cit. P. 42.
Arthur Crawford, Our Troubles in Poona and the Deccan, (London: Archibald Constable, 1897), pp. 155-58.
Encyclopedia of Islam, II ed. S.V. Bombay City, (Leiden: E.J. Brill, 1960-)
Census of the City and Island of Bombay, 1881, (Bombay, 1883), pp. 46-47.
Christine Dobbin, Urban Leadership in Western India: Politics and Communities in Bombay City, 1840-1885, (Oxford: Oxford University Press, 1972), p. 15.
Gillian Tindall, City of Gold: The Biography of Bombay, (London: TempleSmith, 1982), p. 125.
Gillian Tindall, op. Cit. P. 126. See also Monisha Ahmed, "Sacred Muslim Sites, "pp. 176-80, in Bombay to Mumbai, ed. By Pauline Rohatgi and others, (Mumbai: Marg, 1997)The
Jama Masjid and Haji Ali Complex are listed as buildings of historical, aesthetical, and architectural value in 1995 by the State. See Heritage Regulations for Greater Bombay,
1995, (Mumbai: Urban Development Department, Govt., of Maharashtra, 1995), pp. 37, 44.
Muhi al-Din Mumin, op cit, see the chapter "Bhant Bhant ki Boliyan," pp.300-333.
See Abd al-Hayyi al-Hasani, Nuzhat al-khawatir bahjat al-masami wa al nawazir, (Hyderabad: Dairat al-Maarif al-Uthmaniya, 1947-68, and reissued as al-Ilam bi man fi tarikh
al-Hind min al-ilam, (Lucknow: Majlis-I Tahqiqat was Nashariyat-I Islam, 1995.
Abd al-Rahman Parwaz Ilahi, Makhdum Ali Mahaimi: hayat, athar wa afkar, (Bombay: Naqsh-I Kokan Trust Publications, 1976) Aftab-I Kokan by Fakhr al-din Munshi, (Bombay:
Matba’a Karimi, n.d.) which the present writer has not seen, is probably related to a Konkani saint.
See Abd al-Wahid Narvil, "Mawlana Abd al-Samad Sharaf al-Din," Maarif (Azamgarh) 157, no. 4 (April 1996): 313-14.
Christine Dobbin, op. Cit., p. 239.
Roghay’s life span and some of the information about him were supplied by the late Nakhuda’s descendant. I am grateful to Masud Taj, the Mumbai architect who put me in
contact in May 1999 with Suhail Fakih, a young architect. Fakih contacted the Roghay family and the Charity Trust named after him. According to Roghay’s descendants, the late
Nakhuda donated land for the buildings of such premier institutions of Mumbai as the J.J.Hospital, St. Xavier’s College, and the maidan at Mahim. According to Lutfullah, Roghay
built a caravanserai at Karanja, near Bombay. See Autobiography of Lutfullah, (New Delhi: International Writers Emporium, 1995; a reprint of 1857) p. 360.
Wilfrid S. Blunt, India under Ripon: A Private Diary, (London: T. Fisher Unwin, 1909), p. 82. Roghay’s liberalism may be due to his travels to England and Turkey in the late 1880s.
I am thankful to Prof. Syed Tanvir Wasti of the Middle East Technical University, Ankara for bringing to my attention the autobiography of Abdulhak Hamid, the Ottoman Consul in
Bombay in the 19th century. Wasti translated relevant passages in his diary about Roghay for me, personal communication dated August 1, 1998. See Syed Tanvir Wasti, "The
Indian Sojourn of Abdulhak Hamid," Middle Eastern Studies 34, no.4 (October 1994): 33-42, where Hamid speaks favorably of Roghay.
See Shaykh Farid, "Anjuman-I Islam Bombay aur Aligarh," Nawa-I Adab 36 (April 1986): 94-113. Roghay established a scholarship at Aligarh for Muslim students named after his
father Amin Roghay with an amount of 5000 rupees in May 1889, according to Selected Documents from the Aligarh Archives, edited by Yusuf Husain, (Bombay: Asia Publishing
House, 1967), p. 387
Sayyid Shahabuddin Desnawi, Anjuman-I Islam ke sau sal,[Urdu document]. (Bombay: The Anjuman, 1986)
Fuzail A. Ghazali, "A District Awakened from the Slumber of Illiteracy, "Saudi Gazette 24 April 1999: 8.
Husain B. Tyabji, Badruddin Tyabji, (Bombay: Thacker, 1952), pp. 14-15.
See the profile of " Dr. Abd al-Karim Muhammad Naik," by Sharaf Kamali in Naqsh-I Kokan (August 1996): 23-26.
Anjum Abbasi and Ismail Shaykh, Kokan ke suput 2 vols. (New Delhi: Modern Publishing House, 1986).
Momin, op. Cit. Pp. 119-20.
Momin, op. Cit. Pp. 124-36.
Saiyed, op. Cit, p. 251-53.
Telephone conversation with Husain Dalwai May 18, 1998.
Interview with Mir Ayoob Ali Khan, "Truth Can be Complicated…Antulay, "Saudi Gazette, 12 November 1995: 3.
See Theodore P. Wright, Jr. and Omar Khalidi, "Majority Hindu Images, Stereotypes and Demands of the Minority in India: The Backlash," Journal Institute of Muslim Minority
Affairs 12,, no. 2 (July 1991): 321-34
Asad B. Saif, "Attack on Syncretic Culture: Case of Haji Malang, "Economic and Political Weekly (10 August 1996): 2131-32.
Harish R. Srivastava, "Muslims in Maharashtra: An Analysis of Their Growth, Concentration and Redistribution, 1951-81," Indian Journal of Social Work 49, no. 4 (1988): 394-407,
see particularly p. 404.
Vijay Rana, "Mukhtar’s Millions," India Today (15 January 1995): 132-33. Borli Panchatan is the village where a South African woman lived in the 1940s after marriage to a Konkani. See Brenda Kidman, Once upon a Far Hillside: The Life and Times of an Indian Village, (London: Century Publishing, 1985)
Tabassum S. Parkar, "Kokani Muslim Community in Luton," Kokan Link 5th Anniversary issue (1991): 18-19; IV.
Prof. Prof. Omar Khalidi of MIT
*
This title is published Sundeep Prakashan, New Delhi, 2002.
Page 15
Pregnancy and Healthcare
Dr. Rahmattullah Galsulkar (MBBS)
Email: [email protected]
Tel: 00965-9-945-954-1
Khush Khabri Hai - Mubarak ho!
“A Baby is you carry inside you for 9 months, in your
arms for 3 years & in your hearts till you Die.”
Taking care of you has never been more important than during pregnancy. You'll probably get advice from
everyone — your doctor, family members, friends, co-workers, and even complete strangers. Stay healthy during
pregnancy and it's crucial you be informed how to keep you and your baby as healthy as possible.
PART: 1
Conception
Prenatal Healthcare
Medical Problems
Trimesters
Common Concerns
Immunization
Fetal development
Body Changes
Consult Immediately
Conception
On becoming pregnant, your womb doesn't shed its lining as it normally does at the end of a menstrual cycle, so a
missed period is one of the early signs of pregnancy. The first day of your last menstrual period is taken as
start of pregnancy.
Each month one follicle from the Ovary becomes hyperactive and matures to release the Egg (ovulation). This
generally occurs on 14th day in a 28 day cycle or about two weeks before a woman’s next menstrual period
begins. After ovulation, the ruptured follicle develops into a structure called the corpus luteum, which secretes
hormones progesterone and estrogen. The progesterone helps prepare the endometrium (lining of uterus) for
the embryo to implant.
The egg travels into the fallopian tube and remains until a single sperm penetrates it during fertilization. The egg
can be fertilized for about 24 hours after ovulation. Changes occur in the protein coating around it to prevent other
sperm from entering. At fertilization, your baby’s genetic make-up is complete, including its sex. If a Y sperm
fertilizes the egg, it will be a boy & if an X sperm, then it will be a girl.
Human Chorionic Gonadotrophin (HCG) a hormone of embryo, present in your blood from the time of conception,
takes 3 to 4 weeks to increase enough to be detected by pregnancy tests.
After fertilization, the egg divides rapidly into many cells. It remains in the fallopian tube for about three days and
passes slowly through the fallopian tube to the uterus where it gets attached to the endometrium. Sometimes
women may notice spotting at this time of implantation. Within 3 weeks, the cells form an embryo, and the baby’s
first nerve cells have already formed. From 1 wk to 8 wks the developing baby is called an embryo. After the 8
week unto delivery it is called a fetus.
Trimesters
A normal pregnancy lasts an average of 40 weeks (37wks – 42wks). Pregnancy is often divided into thirds,
called trimesters.
First trimester (1 to 12 weeks)
During the first trimester, the changes in your hormones cause various changes to your body. The common signs
and symptoms are:
Page 16
Missed Period
Feeling Tired
Enlargement & Darkening of Nipples & Areola
Breast Tenderness
Nausea & Vomiting, Morning Sickness
Increased frequency of Urination
Second trimester (13 to 27 weeks)
The common signs and symptoms are:
Your pregnancy will start to show, a bulge
Any sickness or nausea usually gets better by the time you are 16 to 20 weeks pregnant.
Backache, Hip pain, Pelvic pain
Baby movements (from 18-20 wks)
Third trimester (28 to 40 weeks)
Stretch marks appear as the abdomen & breasts increase in size.
The extra weight makes you tired.
Increased in womb size reduces the lung expansion capacity and you feel breathless.
Trouble finding a comfortable position to sleep in.
Your baby's head drops down into your pelvis (engages) ready for delivery - (around 37 weeks onwards). The head
may not engage until labor if not first time.
Pressure on your bladder, pass urine more often.
Braxton Hicks contractions - can start in the second trimester, but are much more likely in the third. These can be
mistaken for labor - but the difference is that real labor contractions are regular. These last only about 25 seconds.
Fetal Development: Stages of Growth
1st Month
A water-tight sac forms around the fertilized egg and gets filled with Amniotic Fluid. This is called the
Amniotic Sac, and it cushions the embryo. The Placenta develops and transfers nutrients from the
mother to the baby, and transfers wastes from the baby. A primitive face will take form with large
dark circles for eyes. The mouth, lower jaw, and throat are developing. Blood cells are taking
shape, and circulation will begin. The tiny "heart" tube will beat 65 times a minute by the end of the
fourth week. By the end of the first month, your baby is about 1/4 inch long – smaller than a grain
of rice!
2nd Month
Facial features continue to develop. Each ear begins as a little fold of skin. Tiny buds that eventually
grow into arms and legs are forming. Fingers, toes and eyes are also forming. The neural tube
(brain, spinal cord and other neural tissue of the central nervous system) is well formed. The
digestive tract and sensory organs begin to develop. Bone starts to replace cartilage. By the end
of the second month, your baby is about 1 inch long and weighs about 1gm. At about 6 weeks,
your baby’s heart beat can be detected.
3rd Month
Your baby can open and close its fists and mouth. Fingernails and toenails are beginning to
develop and the external ears are formed. The beginnings of teeth are forming. Your baby’s
reproductive organs also develop, but the baby’s gender is difficult to distinguish on ultrasound. By
the end of the third month, your baby is fully formed. All the organs and extremities are present
and will continue to mature in order to become functional. The circulatory and urinary systems are
working & the liver produces bile. At the end of the third month, your baby is about 4 inches long
and weighs about 30gms. The chances of miscarriage drop considerably after three months.
4th Month
The baby’s heartbeat is audible by doppler. Eyelids, eyebrows, eyelashes, nails, hair are formed.
Can Suck, yawn, stretch, and make faces. The genitalia is now fully developed, and can be seen
on ultrasound if its a boy or a girl. By the end of the fourth month, your baby is about 6 inches long
and weighs about 120gms.
5th Month
Feel the baby move. This first movement is called quickening. The baby’s shoulders, back, &
temples are covered by a soft fine hair called lanugo. This & a "cheesy" substance called vernix
caseosa protect baby’s skin from the long exposure to the amniotic fluid. By the end of the fifth
month, your baby is about 10 inches long and weighs from ¼ to ½ Kg.
6th Month
Baby’s skin is reddish in color, wrinkled, and veins are visible through the baby’s translucent skin.
Baby’s finger and toe prints are visible. The eyelids begin to part and the eyes open. Baby responds
to sounds by moving or increasing the pulse. You may notice jerking motions if baby hiccups. If born
prematurely, your baby may survive after the 23rd week with intensive care. By the end of the sixth
month, your baby is about 12 inches long and weighs about 1Kg.
Page 17
7th Month
Baby continues to mature and develop reserves of body fat. Baby’s hearing is fully developed &
changes position frequently, responds to sound, pain, and light. The amniotic fluid begins to diminish. At the end of the seventh month, your baby is about 14 inches long and weighs from 1 to
2 Kgs.
8th Month
Baby is kicking more. Baby’s brain is developing rapidly, internal systems are well developed, but
the lungs may still be immature. Baby is about 18 inches long and weighs 2½ Kgs.
9th Month
Lungs are fully developed. The baby moves less due to tight space. The position changes to prepare itself for labor and delivery. The baby drops down in your pelvis. Usually, the baby’s head is
down toward the birth canal. Baby is about 18 to 20 inches long and weighs 3½ Kgs.
Weight gain in pregnancy
You will put on weight during your pregnancy - the exact amount varies from woman to woman. The extra weight is
made up of
Placenta, 1-1.5 Kg
Blood supply, 2 kgs
Amniotic fluid, 1-1.5 Kg
Fat stores 2.5-3 Kgs
Breast tissue, 1-1.5 Kg
Baby, 3.5 Kgs
Uterus increase, 1-2.5 kgs
TOTAL: 12.5 to -17.5 Kgs
Gain right amount of weight by eating a balanced diet
Weight gain should be slow and gradual; you should gain about 1-2 kgs during your first three months of
pregnancy and ½ kgs a week for the remainder of the pregnancy.
Choose low-fat dairy products.
Exercise; consider walking on most if not all days.
Limit sweet and sugary drinks.
Eat more frequently, 5-6 times a day. Take small meals rather than big heavy meals.
Prenatal Health Care
Case History - File
Pregnancy Test – Hcg levels
Gen. Physical exam
CBC, - Anemia test
Systemic Exam
Blood group – Rh factor
Breast, Pelvic Exam
PAP smear
Doppler for fetal Heart sounds
Immunity to rubella (German measles)
Sonography for fetal growth and confirm expected
delivery date (EDD)
Infections - Hepatitis, Toxoplasmosis,
STD’s, Chlamydia, and HIV
As soon as you’re pregnant visit a Doctor, ideally before 10 weeks of pregnancy. Your Dr. will do
Do checkups Every 4 weeks until the 28th week of pregnancy
Every 2 weeks until 36 weeks
Then once a week until delivery
Expected Date of Delivery (EDD): The due date is 280 days (40 weeks) from the first day of last period. A fullterm pregnancy lasts 37 to 42 weeks.
Scanning during Pregnancy: Should be avoided as far as possible, maximum 2-3 during entire pregnancy.
Doctor may recommend that you have another scan at 32 weeks if your placenta is low lying. If the placenta remains low, after 28 weeks it is called a placenta praevia and may have to go for Caesarian section.
Page 18
Common Concerns
Preexisting medical conditions like Diabetes, High Blood Pressure, and Cholesterol could affect a pregnancy. And
some other conditions can be associated with pregnancy including:
Gestational diabetes: Up to 20% of pregnant women develop this condition, usually after the first trimester. During pregnancy, the placenta produces hormones that change the way insulin works and this leads to a high blood sugar level as
well. Usually sugar levels return normal after delivery. But care should be taken.
Pre-eclampsia: (also called toxemia of pregnancy): May develop after the sixth month, it causes high blood pressure,
edema (swelling of the hands, feet, or face), protein in the urine.
Eclampsia: an acute and life-threatening complication of pregnancy, characterized by the appearance of tonic-clonic
seizures, signs may precede the convulsion such as nausea, vomiting, headaches, and cortical blindness. The fetus
may already have been compromised by intrauterine growth retardation, and with the toxemic changes during eclampsia
may suffer fetal distress. Placental bleeding and placental abruption may occur.
RH incompatibility: Rh factor doesn't affect your general health. However, it can cause problems during pregnancy.
During delivery blood from your baby can cross into your bloodstream. If you're Rh -ve and your baby is Rh +ve, your
body will react to the baby's blood as a foreign substance. Your body will create antibodies against the baby's Rh +ve
blood. These antibodies usually don't cause problems during a first pregnancy because the baby is born before the antibodies develop. The antibodies stay in your body. Thus, Rh incompatibility is more likely to cause problems in second or
later pregnancies (if the baby is Rh +ve). Sometimes the Rh antibodies cross the placenta and attack the baby's red
blood cells and start destroying them. This can lead to hemolytic anemia in the baby.
Rh immune globulin helps prevent the problems of Rh incompatibility. If you're Rh -ve, you'll need this medicine every
time you have a baby with Rh +ve blood (husband is Rh +ve)
Screening for Down's syndrome: Screening is done in high risk patients. The tests are:
Nuchal translucency scan: This ultrasound scan is done at the same time as dating scan (10–13 wks). It measures the
thickness of the layer of fluid at the back of the baby's neck. A thicker layer of fluid may suggest that the baby has an
increased risk of Down's syndrome.
Amniocentesis: This can test for chromosome disorders in the baby such as Down's syndrome, neural tube defects, and
genetic diseases such as cystic fibrosis.
Chorionic villus sampling (CVS): A fine instrument is inserted either through the cervix or abdomen into the womb and
a tiny sample of your placenta (chorionic villi, tiny finger-like projections in the placenta) is removed and tested.
Screening for Sickle cell anaemia and Thalassaemia
These are inherited blood conditions, most common in people from Africa, the Caribbean, Middle East and the
Mediterranean. Screening is based on family history and blood tests.
Body changes and discomforts during pregnancy
You might have
Abdominal Pain & Aches
Pains in the abdomen,
groin area, and thighs.
Recommended
* Avoid sharp turns or movements.
* Bend forward to the point of pain to relieve tension and
relax the tissue.
* Apply a hot water bottle, warm shower.
* Try massage.
* Take enough fluids.
Consult Doctor
Pain does not get better.
Page 19
Backaches
Usually caused by the strain put
on the back muscles, pressure
from the baby, changing hormone
levels, and changes in your posture. Some pregnant women complain of pain that runs from the
lower back, down the back of one
leg, to the knee or foot. This is
called sciatica
Breast changes &Discomfort
Breasts will increase in size as
your milk glands enlarge and the
fatty tissue increases, causing
firmness and tenderness in the
first and last few months of pregnancy. Bluish veins might also
appear as your blood supply increases. The nipples will also
darken, and thick fluid called colostrum might leak from your
breasts. All of these breast
changes are normal
Bleeding and swollen gums
The increase in the volume of
blood and certain hormones might
cause tenderness, swelling, and
bleeding of gums
Constipation
Hormones and the pressure of
the expanding uterus on the bowels can contribute to constipation.
Page 20
Wear low-heeled shoes.
Avoid lifting heavy objects.
Squat down with your knees bent when picking
things up instead of bending down at the waist.
Don't stand on your feet for long periods. If you
need to stand for long periods, place one foot on
a stool or box for support.
Sit in a chair with good back support, or place a
small pillow behind your lower back. Also place
your feet on a footrest or stool.
Sleep on hard surface.
Sleep on your left or right side with a pillow between your legs for support.
Perform exercises.
Maintain good posture. Standing up straight will
ease the strain on your back.
Pain does not get better.
Wear maternity bra Choose cotton bras or those
made from other natural fibers.
Increase the bra size. Recommend wearing a bra
during the night and day.
Tuck a cotton handkerchief or gauze pad into each
bra cup to absorb leaking fluid.
Clean the breasts with warm water only; do not
use soap or other products.
Tell your doctor if you
Change in nipple or skin
color
Discharge which is not
colostrum
Feel a lump
Take proper care of your teeth and gums. Brush
and floss regularly.
Get a dental checkup
early in your pregnancy
Drink eight to 10 glasses of water daily.
Don't drink coffee.
Eat fiber-rich foods, such as fresh or dried fruit,
raw vegetables, and whole-grain cereals and
breads.
Mild physical activity.
Chronic constipation
Dizziness
The growth of more blood vessels in early pregnancy, the
pressure of the expanding
uterus on blood vessels, and
the body's increased need for
food all can make a pregnant
woman feel lightheaded and
dizzy and may faint at times.
Fatigue, sleep problems
More During 1st trimester, don't
worry, this is normal! In the second trimester, tiredness is usually replaced with a feeling of
well being and energy. But in
the third trimester, exhaustion
often sets in again.
Heartburn and indigestion
Hormones and the pressure of
the growing uterus cause indigestion and heartburn. Hormones slow and relax the muscles of the digestive tract. So
food tends to move more slowly
and digestion is sluggish. Reflux
of food into the esophagus
Headaches
How often headaches occur and
how bad they are can vary.
Hemorrhoids
They can cause itching, pain,
and bleeding. Increase in blood
volume, pressure from the expanding uterus, constipation
can worsen hemorrhoids. Hemorrhoids usually improve after
Itching
About 20% of pregnant women
feel itchy in the palms, soles
and abdomen. Pregnancy hormones and stretching skin are
the cause. Goes away after delivery.
Stand up slowly.
Avoid standing for too long.
Don't skip meals.
Lie on your left side.
Wear loose clothing.
If you feel faint and have
vaginal bleeding or abdominal pain, see the doctor.
Do not use sleeping pills.
Lie on your left side.
Use pillows to support your back, knees,
Practice good sleep habits, go to bed early
Afternoon naps.
Drink needed fluids earlier in the day, and drink
less in the hours before bed.
Eat several small meals instead of three large
meals — eat slowly.
Do not drink fluids with meals. Drink after 30 mts
Avoid fatty & Fried foods.
Avoid citrus fruits or juices and spicy foods.
Do not eat or drink within a few hours of bedtime.
Do not lie down right after meals.
Antacids such as Maalox, Moxal, Gaviscon etc can
help.
No improvement after trying these suggestions.
Apply an ice pack to your forehead or the back of
your neck.
Rest, sit, or lie quietly in a low-lit room. Close your
eyes to release the tension in your back, neck,
and shoulders.
Try Tylenol® or acetaminophen (occasionally).
See the doctor if you have
nausea, unbearable headche, blurry vision, double
vision, or blind spots
Drink lots of fluids.
Eat fiber-rich foods, like whole grains, raw or
cooked leafy green vegetables, and fruits.
Try not to strain with bowel movements.
Do not take purgatives or laxatives.
Consult the doctor if you
have piles
Use gentle soaps and moisturizing creams.
Avoid hot showers and baths.
Avoid itchy fabrics. Use cotton clothing.
Do not take antihistaminic
Symptoms don't improve
after a week of self-care.
Page 21
Leg cramps
They usually occur at night. This
is due to a change in the way your
body processes calcium.
Morning sickness
In the first trimester, there is nausea and vomiting more in the
morning, although it can occur at
any time of day. Morning sickness
usually tapers off by the second
trimester.
Nasal problems
Nosebleeds and nasal stuffiness are caused by the increased amount of blood in your
body and hormones acting on
the tissues of your nose.
Numb or tingling hands
Gently stretch muscles.
Get mild exercise.
For sudden cramps, flex your foot forward.
Eat calcium-rich foods.
A multivitamin with folic acid supplement
If you develop intense
pain, unable to walk.
Eat several small meals instead of three large
meals to keep your stomach from being empty.
Don't lie down after meals.
Eat dry toast, saltines, or dry cereals.
Eat foods low in fat, easy to digest, such as cereal, rice, and bananas.
Sip on water, weak tea
Avoid smells that upset your stomach.
You have flu-like symptoms
Severe, constant nausea
and/or vomiting several
times every day.
Blow your nose gently.
Drink fluids and use a cool mist humidifier.
To stop a nosebleed, squeeze your nose between
your thumb and forefinger for a few minutes.
Frequent Nosebleeds
Do not stop after a few
minutes.
Take frequent breaks to rest hands.
Use splint to keep wrists straight.
have these symptoms
Carpal tunnel syndrome can occur in pregnancy due to swelling
of tissues in the narrow passages
of the wrists. It disappears after
delivery.
Stretch marks, skin changes
Stretch marks are caused by the
stretching of the skin, also may
develop a dark line called the
linea nigra on the skin that runs
from the belly button down to the
pubis. Patches of darker skin usually over the cheeks, forehead,
nose, or upper lip are common.
These are called melasma or
chloasma.
Shortness of breath
You might feel short of breath
when walking up stairs or walking
briskly.
Page 22
Be patient — stretch marks and other changes
usually fade after delivery.
Do not apply commercial anti stretch creams and
lotions.
Slow down and rest a few moments.
Raise your arms over your head. This lifts your rib
cage and allows you to breathe in more air.
Avoid lying flat on your back, and try sleeping with
your head elevated.
have palpitations, severe
shortness of breath etc.
Vaginal discharge
Normal vaginal discharge is white
or clear, non-irritating, and odorless, and might look yellow when
dry.
Swelling
May develop mild swelling in the
face, hands, ankles.
Urinary frequency / leaking
Uterine pressure can lead to more
frequent need to urinate, as well
as leaking of urine when sneezing, coughing, or laughing.
Varicose veins
Increase in blood volume, pressure by the uterus can cause
veins of the legs to enlarge.
Choose cotton underwear.
Avoid tight-fitting jeans or pants.
Do not douche, or spray water with pressure,
because it is possible that you can introduce air
into your circulatory system or break your bag
of waters in later pregnancy.
Clean the area with soap and water. Use Mild
anti septic vaginal wash.
Wipe the area from front to back and not back
to front.
Contact the doctor if
Burning
itching, irritation
swelling
bad odor
Bloody or yellow / green
discharge.
(These could be a sign of
infection.)
Drink 10 to 12 glasses of fluids daily.
Don't drink coffee or eat salty foods.
Rest and elevate your feet.
See the Dr. If you swell
suddenly or you rapidly
gain weight — it may be
preeclampsia.
Take frequent bathroom breaks.
Drink plenty of fluids to avoid dehydration.
Do Kegel exercises to tone pelvic muscles.
If there is burning along
with frequency of urination — it may be an infection.
Avoid tight knee-highs.
Sit and sleep with your legs and feet elevated
See the Dr. If you develop
intense pain, unable to walk.
Medical problems before pregnancy
Any health problems, sickness, medication, allergies should be informed to the treating doctors.
Condition
How it can affect pregnancy
Asthma
Asthma may increase risk of preeclampsia, poor weight gain in the fetus, preterm birth,
cesarean birth, and other complications. If pregnant women stop using asthma medicine,
even mild asthma can become severe.
Depression
Depression that persists during pregnancy can make it hard for a woman to care for herself
and her unborn baby. Also is a risk factor for postpartum depression.
Page 23
Diabetes
Can harm the fetus and worsen a woman's long-term diabetes complications. Advised getting diabetes under control at least 3 to 6 months before conceive.
Eating disorders
Eating disorders (excessive eating or less eating) are linked to complications, including
birth defects and premature birth. High rates of postpartum depression.
Epilepsy and other
seizure disorders
Seizures during pregnancy can harm the fetus; increase the risk of miscarriage or stillbirth.
But using medicine to control seizures might cause birth defects. For most pregnant
women with epilepsy, using medicine poses less risk to their own health and the health of
their babies than stopping medicine.
Heart Disease
Heart rhythm, Heart valve, Congestive heart failure. Congenital heart should be informed to the
doctor. If Difficulty breathing, Fainting, Heart palpitations, rapid heart rate or irregular pulse, Chest
pain, bloody cough or coughing at night meet the Dr. immediately.
High blood pressure
High blood pressure increases the risk of preeclampsia and placental abruption (when the
placenta separates from the wall of the uterus). The likelihood of preterm birth and low
birth weight also is higher.
HIV
HIV can be passed from a woman to her baby during pregnancy or delivery. Yet this risk
is less than 2 percent if a woman takes certain HIV medicines during pregnancy.
Should talk to the doctors before trying to conceive. Good prenatal care will help protect
a woman’s baby from HIV and keep her healthy.
Migraine
Migraine symptoms tend to improve during pregnancy. Some women have no migraine
attacks during pregnancy. Certain medicines commonly used to treat headaches should
not be used during pregnancy.
Overweight and Obesity
Overweight / obese women have high risk for preeclampsia and preterm delivery. If these
women lose weight before pregnancy will have healthier pregnancies.
Sexually transmitted
infections (STIs)
Can cause early labor, a woman's water to break too early, and infection in the uterus after
birth. Some STIs can be passed from a woman to her baby during pregnancy or delivery
and can harm the baby include: low birth weight, dangerous infections, brain damage,
blindness, deafness, liver problems, or stillbirth.
Thyroid disease
Uncontrolled hyperthyroidism (overactive thyroid) can be dangerous to the mother and
cause health problems such as heart failure and poor weight gain in the fetus. Uncontrolled hypothyroidism (underactive thyroid) also threatens the mother's health and can
cause birth defects.
Uterine fibroids
Uterine fibroids rarely cause miscarriage. But can cause preterm or breech birth. Cesarean
delivery may be needed if a fibroid blocks the birth canal.
Immunization during pregnancy
It is generally preferred to administer vaccines either prior to conception or in the postpartum period.
Nevertheless, immunization during pregnancy may occur either inadvertently, or be indicated in a special situation.
As a rule of thumb the vaccination with live virus or bacteria is contraindicated in pregnancy.
Page 24
The following vaccines are considered safe to give to women who may be at risk of infection:
Hepatitis B--Pregnant women who are at high risk for this disease and have tested negative for the virus can receive this vaccine. It is used to protect the mother and baby against infection both before and after delivery.
Influenza--This vaccine can prevent serious illness in the mother during pregnancy, but should be received after
the mother has been pregnant for more than 14 weeks. If you have a serious medical condition that can lead to
flu-related complications, you can receive the vaccine at any stage of your pregnancy.
Tetanus/Diphtheria--This combination of vaccines are routinely recommended for pregnant women, both those
who have never been immunized and those who have not received a booster in 10 years.
Immunoglobulin to boost immunity in case of Hepatitis, Rabies, Tetanus Etc.
The following vaccines are dangerous to be given during prgnancy: These can potentially be transmitted to the unborn
child and may result in miscarriage, premature birth, or birth defects:
Measles, Mumps, rubella(MMR)
Varicella —This vaccine, used to prevent chicken pox
BCG
Yellow Fever
Consult the doctor if:
When you are pregnant don't wait to call your doctor if something is bothering or worrying you. Sometimes physical
changes can be signs of a problem or as soon as you can if you:
Are bleeding or leaking fluid from the vagina
Have sudden or severe swelling in the face, hands, or fingers
Get severe or long-lasting headaches
Have discomfort, pain, or cramping in the lower abdomen
Have a fever or chills
Are vomiting or have persistent nausea
Feel discomfort, pain, or burning with urination
Have problems seeing or blurred vision
Feel dizzy
Suspect your baby is moving less than normal after 28 weeks of pregnancy (If you count less than 10 movements
within two hours.
Have thoughts of harming yourself or your baby
PART: 2
Pregnancy related problems
Nutrition
Preparing the children
Infections
Skin Care
Body posture
Preterm Labor
Dental Care
Exercises
***Please remember that this advice is for educational purposes and should only be used as a guide.
Readers are requested to send their queries or any particular topic of interest to [email protected]
Page 25
Best of Kokan
Page 26
Page 27
Page 28
Page 29
KOKNI STUDENTS STOOD FIRST IN EUROPEAN UNIVERSITY OF LEFKE (CYPRUS)
KHED, RATNAGIRI, M/s Abdulrahman A. Patel and Rayyan A. Patel accomplished their Bachelors Degree program in
Electrical & Electronic Engineering and Computer Information Science (CIS) respectively for four years in the European
University of Lefke (Cyprus), in June 2011. Abdulrahman stood as first place graduate student in European University of
Lefke in the faculty of Electrical and Electronic Engineering and Rayyan Patel did top in his faculty of Computer Information Science (CIS).
Mr Abdulrahman Patel was awarded as a top student of the department of Electrical and Electronic Engineering,
Faculty of Architecture and Engineering, and in the University too. His brother, Rayyan Patel was awarded as the top
student of his department.Within two years, Abdulrahman was able to establish himself as an excellent student, and
was given the position of Student Assistant in the Electronic & Engineering Department to assist the staff in the
Laboratory sessions of various courses, and he held this position until he graduated from the University. In addition, he
was awarded the State Scholarship, and held it too, until his graduation.
M/s Abdulrahman A. Patel and Rayyan A. Patel two brothers of Khed, Ratnagiri, after passing the HSC in high score left
for Cyprus in pursuit of University Education in the year 2007. For this purpose these two brothers had to excel in
TOEFL examination (Test Of English as Foreign Language). Both of them took keen interest on all academic affairs and
had made extra efforts to update their knowledge to the modern requirements under challenging environment. Their
performance in all the courses has been consistently top in the class. Especially the Outstanding performance of
Abdulrahman enabled him to be the Honor & Top in the Department, Top in the Faculty of Architecture & Engineering
and Top in the University.
Rayyan A. Patel was awarded as Top Student of Department and Honor of the Faculty of Computer Information
Science (CIS) of European University of Lefke (Cyprus).
Kokan News is thrilling to announce, that two sons of
Brother Abdulghani Ali Patel of Khed Taluka, Dist: Ratnagiri
have passed Engineering examinations with distinction.
Kokan News congratulate Brother Abdulghani and wishes
for their future prosperous life.
Kokan News also congratulates Brother Irshad Edroos
on the occasion of wedding ceremony of his daughter
Arshiya and wishing all the happiness in the world.
Page 30
Page 31
HEAD OFFICE:
101, Zahra Apartments
Enron Bypass, Guhaghar Road,
Chiplun City, Dist: Ratnagiri [MS]
Via Mumbai, INDIA.
Contact:
Tel: +009661-4885200
Mobile: +9665-0-627-427-0
Email: [email protected]
Kokan News
Call for Research Papers
“Kokan News”
invites research papers in all fields e.g. Agriculture, Aqua Culture,
Dairy Technology, Disabilities and related issues, Education, Environment, Food
Technology, Health Sciences, Information Technology, Islamic Banking and Finance,
Kokan History, Language and Literature, Library and Information Science, Medicine,
Science & Technology and Tourism with reference to Kokan Region. Please send the
information on below mentioned e-mail as a word document. Please follow the below
mentioned Publication Polices. Editor, Kokan News.
[email protected] & [email protected]
Publication Policy / Guidelines for Authors / Contributors
Honorary Members
Dr. Abdulghani Dalvi, Riyadh
Dr. Mohammed Abbas Khatkhatey
(MESCO), Mumbai
Dr. M. Hayyan Al-Hafez, Riyadh
Mr. Abid Khawar, Dammam
Mr. Mukhtar Chougle, Al-Khobar
Mr. Mohammed Mulla, Bahrain
Mr. Wazir Khatib, Muscat
Mr. Sabir Galsukar, Kuwait
Mr. Irshad Edroos, Riyadh
Mr. Shaukat Chougule, Chiplun
Mr. Anwar I. Parkar, Chiplun
Mr. Rafique Parkar, Chiplun
Mr. Tahir Hasan Anware, Riyadh
Editorial Board
Prof. Dr. A. M. I. Dalvi
Anjuman-e-Islam Urdu
Research Institute
Mumbai-400 001, India
Prof. Dr. Samir
Abdel Hamid Nouh
School of Theology
Doshisha University
Imadegawa Karasuma,
Kamigyo-ku
Kyoto 602-8580, JAPAN
Mr. M. K. Dalvi
Urdu Foundation
London, UK
Mrs. Nujmoonnisa Parker
Kokni Delights
Cape Town, South Africa
Smt. Sushma Ketan Karnik
Library & Information Science
Specialist,
Navi Mumbai, India
Ms Aisha Siraj Bijle
Education & Career Editor
Mumbai Bureau, India
Page 32
The Editor of the “Kokan News” welcome contributions of research articles from our
readers. The Newsletter will consider for publication manuscripts of interest to readers
with special reference to Kokan. All submissions are subject to review by the Editor and
by refer in appropriate specialties.
Submission of Manuscripts: Manuscripts are received with the understanding that they
are not under simultaneous consideration by another publication. An abstract published
prior to a full report is not regarded as a duplicate publication. The author’s transmittal
letter must accompany the manuscript and contain these statements. “The manuscript
has been seen and approved by all authors involved and is neither being
published nor being considered for publication elsewhere. The authors transfer
copyright to the “Kokan News”. Accepted manuscripts may not be published
elsewhere without Kokan News permission.
Responsibilities of Authors: The authors are entirely responsible for accuracy of all
statements and data. The Statements expressed in the signed articles reflects the views
and opinions of the authors and not the policies of the Kokan News. The Kokan News
does not accept responsibility for statements made by the contributors/authors. The
other important points must be followed by the Authors are:
1. Articles must be in ARABIC, ENGLISH, HINDI, MARATHI AND URDU.
2. DO NOT submit the same article more than once.
3. We don't accept articles for publication against our government, organizations or
individuals. We will include articles about development with special reference to
Kokan and Kokanis and in the interest of our nation and humanity only… Editor
Please submit manuscripts to the Editor:
Kokan News
E-mail: - [email protected] & [email protected]
Few words to Kokan News Readers:
If you find anything in Kokan News to criticize, please write to me, quoting Vol. No., Issue No. and page
numbers, I shall be glad to consider your criticism. Any corrections accepted will be gratefully acknowledged.
On the other hand, if there is something that specially pleases you or helps you, please do not hesitate to write
to me. I have given up other interests to help Kokan, Kokanis in the interest of nation. It will be a pleasure to
know that my labor has not been in vain. My email is: [email protected]

Vol. 3, No. 4, 2011

Transcription

Similar documents

media pack - British Muslim TV

First Press Release - READ Little Muslims

Islam:

She`s one smart mom

Executive Director: Alia Hogben

MadeLove - Keener Marketing

Konkani Language and its Survival

Islam and Caring for the Muslim Patient

Anti-Homophobia Statement From MUSLIMS