Patronage and Place-Making around The Kapitan Kling Mosque 1786-1957
Author- Khoo Salma Nasution
With a year like 1786, they knew they could not go wrong. Muslims from South Asia are known to use the numerals 786, a calculation in a traditional numerology system of the Abbasid Caliphate, as a short form for the salutations b-ismi-llāhi r-raḥmāni r-raḥīm.
With a year like 1786, they knew they could not go wrong. Muslims from South Asia are known to use the numerals 786, a calculation in a traditional numerology system of the Abbasid Caliphate, as a short form for the salutations b-ismi-llāhi r-raḥmāni r-raḥīm.
It was that year that the British decided to make 'Pulo Pinang' as their trading post and Tamil Muslims choose to place their future in this land of fortune. The British never 'discovered' Penang as it was already inhabited by fishermen and villagers. Only the British saw their potential for big things. The Tamil Muslim traders and talented sea-faring merchants had earlier established their own trade routes along the Straits of Malacca all the way to North Sumatra and beyond with the help of the monsoon winds. They had marked their presence into the Malacca Sultanate and other Malay courts.
The term 'Chulias' mainly refers to Tamil Muslims from the Coromandel coast (east) of South India who sojourned our shores when seafaring vessels and businesses got sidelined by the burgeoning might the European might and influence. The word 'Chulia' must be a corruption from the mighty Cholas. Even, shipbuilders from the Malabar coast, Muslims who were descendants of Arab traders, got displaced to the east by the European fleet. They, the Marrikars, were also in the influx to this new found land.
Cauder Mahuddeen, the Captain of the Tamil Muslim community, is said to have acquired a piece of land from the East India Company for the establishment of a 'Mohamedan Church' in the place they use to call Tanjong Penagrie @ Tanjung Pudukarai. Generations of immigration followed suit. Slowly with integration with the local populace, slowly appeared a group of people who called themselves 'Jawi Peranakan'.
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Nagore Durgha Sheriff, George Town |
The Marakkayars, fighting against the forces of Nature, moved around putting their trusts in patron saint, Saint Nagore. They built a shrine in appreciation with the donation from wealthy Sufi donors.
Slowly and steadily, through the book, one can see how the Chulias made this country great through their engagements with the ruling British. When the rule of British Law came into effect, they exerted their influences within the confines of the law, dancing to and sometimes skirting it. They also brought in the concept of waqf land to ensure that the property they possess continued in their family for generations to come, immune against unscrupulous leaders.
The book guides through many names that still ring a bell to pure-bred Penangites. Names like Noordin of Noordin Street and Noordin Flats are known to many but know that Mahomad Merican Noordin was a famous and influential shipowner and international merchant.
Dato Koya was a Malabari convict who was banished to Penang. He later found revelation and became a Sufi saint with healing powers. His shrine is located in Transfer Road in town.
Kapitan Kling Mosque, the first principal mosque, catered for the Tamil speaking Muslim population. Later a mosque was built in Acheen Street to cater for the Malay speaking congregation. Over time they were a serious cleavage within the Muslim community. The elders decided that, in order to mend fences, the Friday sermons would alternate between the two mosques.
There was a time in the late 1850s when the Red Flag and White Flag secret societies reared their ugly faces. The activities usually flared up during Muharram celebrations and boria performances which became eponym with Penang. At one time, boria was blacklisted as bad, promoting promiscuity and polluting the minds of the young. It was the domain of the Jawi Peranakan. Bangsawan theatre is another product from Penang which made its origin from the Farsi theatre and was a hit amongst all layers of Penang society.
In 1905, the British enacted the Mohamedan and Hindu Endowment Boards to allow locals to administer their own affairs. The Kapitan Kling mosque, with their loyal worshippers, contributed vastly to their upkeep. The Mosque council went on to renovate its premises and acquired land around it to build quarters and shophouses to collect rent.
As steamships rolled along the Malayan shores, the Tamil Muslim sea-faring days seem over. They ventured into various businesses locally and internationally.
The Muslim society in Penang was also instrumental in developing the printing press.
Penang, in the early 20th century, was a changed place. With deteriorating living conditions in India and migration of Indians into Malayan, the landscape changed again. Tamil Muslim migrants started filling up the harbour workforce. Migrants from different parts of Tamil Nadu came with their own expertise to offer. Jewellers and precious stones moved in. To feed the empty stomachs of the workforce, cooks and eateries sprung up. Their foods and taste soon the natural flavour of the country. Recreational clubs gave a lot of support to the development of football in the state.
Many things happened after the two world wars. The nationalistic spirit in Malayans finally earned them independence and the right to choose their political path.
Dato Koya was a Malabari convict who was banished to Penang. He later found revelation and became a Sufi saint with healing powers. His shrine is located in Transfer Road in town.
Kapitan Kling Mosque, the first principal mosque, catered for the Tamil speaking Muslim population. Later a mosque was built in Acheen Street to cater for the Malay speaking congregation. Over time they were a serious cleavage within the Muslim community. The elders decided that, in order to mend fences, the Friday sermons would alternate between the two mosques.
There was a time in the late 1850s when the Red Flag and White Flag secret societies reared their ugly faces. The activities usually flared up during Muharram celebrations and boria performances which became eponym with Penang. At one time, boria was blacklisted as bad, promoting promiscuity and polluting the minds of the young. It was the domain of the Jawi Peranakan. Bangsawan theatre is another product from Penang which made its origin from the Farsi theatre and was a hit amongst all layers of Penang society.
In 1905, the British enacted the Mohamedan and Hindu Endowment Boards to allow locals to administer their own affairs. The Kapitan Kling mosque, with their loyal worshippers, contributed vastly to their upkeep. The Mosque council went on to renovate its premises and acquired land around it to build quarters and shophouses to collect rent.
As steamships rolled along the Malayan shores, the Tamil Muslim sea-faring days seem over. They ventured into various businesses locally and internationally.
The Muslim society in Penang was also instrumental in developing the printing press.
Penang, in the early 20th century, was a changed place. With deteriorating living conditions in India and migration of Indians into Malayan, the landscape changed again. Tamil Muslim migrants started filling up the harbour workforce. Migrants from different parts of Tamil Nadu came with their own expertise to offer. Jewellers and precious stones moved in. To feed the empty stomachs of the workforce, cooks and eateries sprung up. Their foods and taste soon the natural flavour of the country. Recreational clubs gave a lot of support to the development of football in the state.
Many things happened after the two world wars. The nationalistic spirit in Malayans finally earned them independence and the right to choose their political path.
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