One Distinguished Family of Moor Street

Marina Ismail & Ali Azeez

Dr. A.M.A. Azeez Foundation Colombo 2014 ii

One Distinguished Family of Moor Street Jaffna by Marina Ismail & Ali Azeez

Published by Dr. A.M.A. Azeez Foundation 47/2 A, Fredrica Road, Colombo 6, Tel.: 0112598949 www.azeezfoundation.com Printed by Kumaran Press Private Limited 39, 36th Lane, Colombo 6, Tel.: 0113097608, 0112364550, E-mail: [email protected]

ISBN 978-955-41719-1-6 iii

Contents

Preface v

1. Muslims of Jaffna 1

2. The Family of Sultan Mohideen 5

3. S.M. Asana Lebbe Alim Pulavar 7

4. Kathi S.M. Aboobucker J.P. 12

Conclusion 17

Afterword 18

Bibliography 20

Appendix I: “Puhalppavani” by Asana Lebbe 21

Appendix II: Unpublished Works of Asana Lebbe 60

Appendix III: Honours A.M.A. Azeez 69

Photo Gallery 73 iv v

Preface

Dr. A.M.A. Azeez passed away on 24th November, 1973. Although he died at the comparatively young age of 62 years, he contributed immensely to the education and welfare of the society in general and the Muslim community in particular. The ‘Haji A.M.A. Azeez Memorial Committee’ was formed in the year 1975 under the auspices of the All-Ceylon YMMA Conference, initiated by Mr. S.M. Kamaldeen, a close associate and confidante of A.M.A. Azeez. The first A.M.A. Azeez Memorial Oration was delivered by Justice Dr. A.K. Brohi of Pakistan on 6th January 1976. Since then the Committee in collaboration with the YMMA organized annual Memorial Orations by prominent persons. Radio talks and newspaper articles were also arranged. In 1990 the name of the Committee was changed to ‘Dr. A.M.A. Azeez Foundation’. The anniversary celebrations continued annually, with orations by prominent persons, newspaper articles and radio talks. Appeals for funds were made through Ramazan Appeals and scholarships to needy undergraduates were granted. From the very inception the objectives of the Foundation were to publish the annual orations, speeches, articles and other academic and literary contributions of Dr. Azeez, which will be of great benefit to the academic and intellectual world as well as to the general readers locally and internationally. An attempt was made in 1989 which did not materialize fully. This message was conveyed in the Ramazan Appeal of 2007. The response was encouraging and 11 publications have been released, sponsored by grateful students of Dr. Azeez and well wishers. vi

The websitewww.azeezfoundation.com was launched in 2010 on the initiative of Eng. A.G.A. Barrie. It contains many tributes to Dr. Azeez and his scholarly articles and speeches on education, language and community. There are many photographs and audio speeches of interest. The Muslims had lived for many centuries in Jaffna and they were an integral part of Jaffna Society. There were many leading Muslim families and outstanding personalities in Jaffna. But there are no separate records about them, except for brief sketches in some publications. A.M.A. Azeez was born on 4th October 1911 into a leading and well known family in Jaffna. They were businessmen. Azeez’s father S.M. Aboobucker and his paternal uncle S.M. Asana Lebbe were different and were the best known. Aboobucker was a leading Proctor and social worker and Asana Lebbe was a scholar in Tamil and Arabic, a renowned poet and an expert in Arabic-Tamil. Azeez was encouraged by them in his education and with his well known achievements became a leader of the community. He was conferred a Posthumous Degree of Doctor of Letters honoris causa by the University of Jaffna at their First Convocation in 1980. When Asana Lebbe passed away in December 1918, Azeez was only seven years old. Azeez admired his uncle and with his influence developed an interest in Arabic-Tamil which he continued until his demise. Later Azeez took an interest in the life and times of Asana Lebbe and his compositions. He was encouraged and assisted by his father. Just two months before Aboobucker’s sudden demise in June 1950, he had sent a letter with valuable information and enclosed two printed copies of Asana Lebbe’s “Puhalppavani” to Azeez. After resigning from his busy schedule as Principal of Zahira College in December 1961, Azeez started writing books in English and Tamil and recommenced his research on Asana Lebbe. He made contact with his father’s younger brother, S.M. Yoosuf, and they corresponded at length on Asana Lebbe’s life and his works, until Azeez’s sudden demise. Azeez gathered invaluable information and his intention was to publish a book on Asana Lebbe. He felt that he was not fully competent to write and comment on his uncle’s compositions, and consulted the Tamil scholar Professor M.M. Uwise, Poet Abdul Cader Lebbe and other scholars and poets for their analysis. In the interim he published articles on Asana Lebbe in his Tamil book “Arabu Thamil Engal Anbu Thamil” (1973) and in the ‘’ of 18th December 1963, which are available on the website. Azeez was not able to publish the book. In these circumstances, my sister Marina and I felt that we should write about our father A.M.A. Azeez’s family, using the information available from his records and other sources, with the title “One Distinguished Family of Moor Street Jaffna”. It is published by the Dr. A.M.A. Azeez Foundation and we thank Mr. Murad Ismail, Architect and grandson of Marhoom Dr. A.M.A. Azeez, for sponsoring the publication. M. Ali Azeez Treasurer, Dr. A.M.A. Azeez Foundation viii 1

Muslims of Jaffna

Muslims had settled in the Jaffna peninsula as early as the 8th Century A.D., when those of the House of Hashim arrived in as refugees driven out of Arabia by Caliph Abdul Malik bin Marwan. They settled along the coast of , including Jaffna. The port of Jaffna and the smaller port of Kayts had early trade connections with Bengal; when the Arabs dominated the East-West trade route, around the 7th Century A.D., the ports lying on this route gained importance and many Arab traders frequented them. Later Muslims settled at these ports. In 1514, Barbosa states “Many Moors live in the sea ports of this Island in large quarters”. Baldeus refers to Muslims having schools in the Jaffna peninsula, while Queyroz (1687) refers to the mosque. By the 16th Century A.D. the Jaffna peninsula had a substantial Muslim population thriving on trade. These Muslim traders, according to E B Debenham (1905) went in gangs as far as the Wanni to collect Avaram bark used locally as tannin, while the sale of the exotic sea-food Beche-de-Mer was in their hands, and following their religious, cultural and educational traditions. During the Portuguese and Dutch occupations (16th – 18th Century) just like the Muslims in the rest of the Island, the Muslims of Jaffna kept away from the established schools due to the fear of proseletyzation. However, their craft schools and Madrasas (Quranic schools – where along with Arabic and Quranic recitation, arithmetic was also taught) were functioning; thus keeping the educational traditions alive. With the more liberal policies of the British, Muslims, including many from the Jaffna region began 2 One Distinguished Family of Moor Street Jaffna attending Missionary schools and learning the English language which was necessary for day-to-day transactions. Although Muslim settlements were found in many areas in the Jaffna peninsula, such as at Chavakachcheri, Pooneryn and Vallikamam, the largest concentration was in Jaffna, Moor Street or “Sonahar Theru” in Vannarponnai, which is mentioned in the “Yalpanayaipava Malai”. This area was settled by Muslims, most probably in the early part of 17th Century possibly in 1614. Paul E Peiris in “Ceylon in the Portuguese Era” mentions the establishment of Moor Street. He states that Father Pedro de Betancor, known generally as “Kannadi Padre”, possibly because he wore spectacles had a reputation for building churches, as at Arippo Nannatan and in the Wanni. He was very keen to build a church in Jaffna to our Lady of Victory near the Portuguese settlement about “half a league” from Nallur. “The Father was anxious for a superior site and viewed with covetous eyes the position of the Moorish Mosque which commanded the quay and only short distance from the settlement”. This fanatical priest could not persuade the Muslims who lived in the vicinity to give up their settlement; therefore one night in 1614 he set the mosque on fire. The Muslims were angry and bitter and demanded justice whereupon they were persuaded to shift to a new site, which settlement came to be known as “The Street of Moors” or “Sonahar Theru”. The burnt out site of the mosque was given to the priest who with money given by the King of Tanjore (India) on 8th May 1614 laid the foundation for a church, later to the Lady of Miracles. Moor Street was not a single street but a large area with a network of roads and lanes with names such as Azad Road, Mohideen Mosque Lane and Jinnah Lane. At the larger junctions were situated the small mosques. This area in 1990 is said to have had 17 mosques, 6 government schools and 4 large Madrasas. It was mainly a residential area and the affluent businessmen who Marina Ismail & Ali Azeez 3 lived here had their businesses such as import-export of goods, gold and jewellery and hardware located outside and within the Jaffna town. Thus a quiet and serene atmosphere prevailed here, where the children attended school and played in the lanes while the men attended prayers at the mosques. The women kept to their houses which were of close proximity and would meet for a quick chat and exchange of gossip. During the 18th and 19th Century, within Moor Street, there grew a traditional and literate Muslim society paying great attention to religion and education – not surprising noting the emphasis placed on acquiring knowledge and education in the Holy Quran. They were well versed in Tamil and Arabic-Tamil literature. They encouraged their children to attend Madrasas and schools in Moor Street. The older boys attended the larger schools, the Hindu and Missionary Schools in Jaffna. Even girls attended schools near their homes, although they did not proceed to higher education. A boys’ school Osmaniya College was established in the 1960s and later a girls school, Khadija College. The families of Moor Street were therefore educated, although without the English background, and had a deep respect for their religion and education. In their households, the Tafsir (translation of the Holy Quran) was read regularly - the text was in Arabic while the meaning and commentaries were in Tamil. Religious texts during this time were written in Arabic-Tamil which is Tamil written in Arabic script and with many Arabic words. According to A.M.A. Azeez, Arabic- Tamil was used in South India in places such as Kayalpatnam in the 8th Century, while in Sri Lanka it came to be widely used by the 13th Century. Recitals such as “Thalai-Fathiha” and “Ashura Du’a” were in Arabic-Tamil. Apart from these, there were, in the late 19th Century newspapers in Arabic-Tamil; however many Islamic literary works such as Seerapuraanam (story of the Holy Prophet (sal) in epic form) were in Tamil. 4 One Distinguished Family of Moor Street Jaffna

Although Sonahar Theru was a clearly demarcated Muslim quarter with a distinctive way of life, housing, language (Sonahar Tamil) and cuisine, there was much interaction with the Muslims living outside the area and with the Tamil community. According to a Report of the University Teachers for Human Rights, the Muslims and Tamils were totally integrated into local life as independent communities. Until Osmaniya College was established in 1960, Muslim students attended Hindu and Christian schools in the district. The first Muslim Civil Servant of this country was from Jaffna and he had attended two Hindu schools. Many Muslim administrative officers, lawyers and teachers were educated at Hindu and Christian schools, as also many scholars. Leading traders of Jaffna, Mannar and Mullativu were from Jaffna. When the Sinhala Only Policy was introduced, many Muslims joined the Tamils in the organized Satyagraha. Therefore, there was no conflict, only amity between the Muslims and Tamils of Jaffna. S K Gnanamuttu in an article in the Times of Ceylon Annual of 1959 speaks of the Muslim quarter of Jaffna that had not changed since the beginning of the century.

“The tinker, the butcher, the clothier and the provision man, whom one saw in one’s childhood seem to be still there. The Old Moors sit nodding in the doorways and the women pass by with covered heads”.

2

The Family of Sultan Mohideen

One of the affluent families living in Moor Street during the latter part of the 19th Century was that of Sultan Mohideen, the son of Uvais Naina Lebbe. Mohideen was an educated man although he did not have an English background. He had a good knowledge of Tamil, Arabic and Arabic-Tamil. He is known to have read the Tafsir for at least 2-3 hours after Subh prayers every day. He was engaged in trade – the export of Avaram bark (Cassia Auriculata) and deer horn and his business brought him into contact with the English educated mercantile sector. It made him realize the importance of English in day to day transactions. He was therefore keen to have his sons educated in English although at that time most Muslims identified an English education with Christianity and proselytization. Sultan Mohideen had four sons, Meera Mohideen the eldest, Asana Lebbe, Aboobucker and Yoosuf. Their dates of birth, except that of Aboobucker and Yoosuf are not available, unfortunately. They were educated at a Methodist Mission school, Kilner College in Chetty Street, Vannarponnai. This school was earlier named Peters School and managed by Rev. Dr. Peter Percival; it was notable because Arumuga Navalar who spear-headed the revival of Tamil and Tamil literature had studied here. Meera Mohideen, the eldest son, at his father’s insistence attended the Methodist Mission School where he studied in English. At the same time he attended a Madrasa at Moor Street and followed his Arabic and Islamic studies. It has been authentically stated that he was an intelligent and diligent student; however it 6 One Distinguished Family of Moor Street Jaffna was his younger brother Asana Lebbe who coached him for the various examinations. Meera Mohideen took to business and became a successful hardware merchant. He was also interested in social work and worked for the welfare of the Jaffna Muslims. He was regarded as a local V.I.P. for he had contacts with many well known Muslims in Colombo and other major cities. In 1905 he actively participated in a protest by Muslims over the Fez issue – when Mr. M.C. Abdul Cader (also from Jaffna and had the distinction of being the first Muslim graduate and Advocate of Ceylon) refused to remove his Fez cap, a symbol of Muslim identity, on entering the Courts complex and walked out of the Supreme Court! Meera Mohideen represented Jaffna in the committee that organized the agitation which took place at the Maradana Mosque grounds in Colombo. Meera Mohideen known as “Pettar” in the family circle died in July 1922. Sultan Mohideen’s youngest son Yoosuf was also a successful hardware merchant dealing mainly in brassware. Like his brother, he too was very religious. He is said to have read and studied the Holy Quran and had a deep knowledge of Islam. He was Chief Trustee of the Idroos Makam Mosque. He was married to Sulaiha Umma. His eldest daughter Nabisa married V.M.M. Aboosalih whose family was engaged in the gold and jewellery business and was Deputy Mayor of Jaffna in the 1960ties. His other children were Raheem, Abul Kalam, Jaleel and Sithy Saheera. Yoosuf died in December 1987. Sultan Mohideen’s other two sons Asana Lebbe and Aboobucker were the best known of the family, having a distinctive place in the Jaffna Muslim community. Even in the present day they are both remembered with much respect, Asana Lebbe, as a poet and scholar and Aboobucker, as a successful lawyer and social worker. 3

S.M. Asana Lebbe Alim Pulavar

Asana Lebbe, to quote A.M.A. Azeez, “ he was an English educated young man, a scholar of Tamil, a government officer, a Pulavar (Poet), a scholar of Arabic and an Alim and Sheik”. It is possible that, with his brothers, he was among the first Muslim students from Moor Street to attend an English school. At the Methodist Missionary School where he attended, he proved to be a brilliant student, always ranked first or among the first few in class. At the School Prize Givings, he carried away many proficiency prizes. At one such Prize Giving, he is said to have received the Bible Prize which drew the attention of the then Jaffna G.A. and his wife. It is interesting to note that during this time prizes were given in cash and set off against the school fees - Sultan Mohideen would laughingly boast that he did not have to pay his son’s fees throughout his school career! Asana Lebbe passed the London Matriculation Examination with distinction. After completing his schooling, he was apprenticed to a Tamil proctor, Thambu Neethavan but he did not wish to qualify as a proctor. It was his contention that as a proctor he could not always be truthful if he had the client’s interest at heart. He preferred Government Service. Between 1888-1890, he was employed as a clerk in the Jaffna Kachcheri. In 1890, after a competitive examination at which he is said to have fared very well, he was recruited to the Government Clerical Service. He served in Jaffna for a short time and was transferred to Colombo where he worked 8 One Distinguished Family of Moor Street Jaffna for two years and was then transferred back to Jaffna, as a clerk in the Provincial Engineer’s Office. Having a sound knowledge of Mathematics, it appears that he had worked in the department dealing with estimates and accounts. He worked here until his death. Before his transfer to Colombo, while working in Jaffna, Asana Lebbe studied and improved his knowledge of Tamil and Tamil literature. He read such works as Tolkappiam, Nannool etc. and studied a treatise on Ayurveda under Kasturi Vellupillai. This was a time when there was a resurgence of the under the leadership of Arumuga Nalavar, who had founded a new school of Tamil Literature. Asana Lebbe was able to benefit by this. His stay in Colombo proved beneficial as he was able to improve his Arabic under Abdul Rahman Alim Saibo, for which favour in return taught him English. He became interested in the works of El Ghazzali and the life of the Holy Prophet Muhammed (Sal). It is also here that he developed an interest in astronomy, which continued until his later years when he made a comparative study of astronomy. In Colombo he was also able to meet and associate with many leading Muslims, one of them was I.L.M. Abdul Azeez. They became great friends. “Their common interests in the fields of Islamic literature and Arabic Language drew them towards each other. Even after his return to Jaffna on transfer, Asana Lebbe maintained correspondence with Abdul Azeez and followed his public activities. Asana Lebbe lovingly bestowed on me the name of his friend” – A.M.A. Azeez in the Birth Centenary Oration of I.L. M. Abdul Azeez on 27th October 1967 at the Moors’ Islamic Cultural Home. While in Colombo, he was a frequent visitor to a well- known Tamil broker’s house where Tamil literary works such as “Kambaramayanam” were read and discussed. Asana Lebbe was asked to participate at these meetings. Being very knowledgeable Marina Ismail & Ali Azeez 9 in Tamil literature he was asked to speak at other Tamil literary meetings as well. He became known as a Tamil scholar. Back in Jaffna, he married the sister of Abdulla Pulavar. They had three children, one died in infancy; the other two were named Abdul Careem and Idroos. At his work place, he worked diligently and reached a high position in Government service, however he was more interested in intellectual pursuits. He was an avid reader and collected an extensive library. He was very modest and led a very simple life. His diet was frugal, he would not eat beef, sometimes ate a little mutton or chicken, though reluctantly, but fish and prawns, so plentiful in Jaffna were to his liking. He liked a cup of tea in the morning and at certain times during the day. It is said that he would not ride in a rickshaw as he felt it was an insult to the rickshaw man! Everyone was equal, “…so Islamic on account of the religious stress on social equality and abhorrence of caste ideas. He was not only anti- caste but conscious of the dignity of the human individual” (Azeez). No photographs of Asana Lebbe are available as he believed that “the perpetuation of one in the form of a photo for relations and descendants to admire was a form of “Shirk” (evil). He was deeply religious. He practiced meditation and spent much time in prayer. His one desire was that both his sons should become Alims. He sent them to Madrasas and avoided giving them an English education. One son pre-deceased him and the other, Idroos did not continue his Arabic and Quran studies. Unlike his older brother. Asana Lebbe was not interested in politics and had an attitude of aloofness towards current controversies and mundane matters. He did not adopt the Fez cap like his peers, but continued to wear the Surat toppee. Rather than social work he pursued his scholarly work and religion. Asana Lebbe is remembered and respected for his contributions to Arabic, 10 One Distinguished Family of Moor Street Jaffna

Arabic-Tamil literature, Sufi writings, and religious discourses. He liked attending religious discourses and all such meetings where he participated were well attended. Unfortunately only a few of these discourses were written down and are therefore most are lost to posterity. His only published work is “Puhalppavani”, invoking spiritual aid from Allah for His Prophet (Sal) and Saints, Gowthul Azam Mohideen Abdul Cader Gilani, Refai Nayagam and Shahul Hameed Nayagam (Nagoor). It is this work that made him recognised as a great writer of Arabic-Tamil literature, not only in this country but also in South India. A copy of “Puhalppavani” was read by well-known South Indian scholar Gulam Cader Navalar – Nagoor Thanga Vidwan, who noted the great talent of Asana Lebbe and began corresponding with him. He wanted to meet this talented writer and visited Jaffna to meet him. He brought with him his literary work “Rifayia Puranam” for Asana Lebbe to read and comment. At Asana Lebbe’s suggestion, the title was changed to “Arifunayagam”. This work was launched in Jaffna at a function (Vizha) attended by Muslim and Tamil writers and scholars. The discussions that took place, the cordial relations that prevailed at this gathering needs special mention. Moreover, the part played by Asana Lebbe in the discussions earned him great honour and respect and he became a figure of prominence in the highest literary circles in Jaffna. It is on record that many Arabic-Tamil writers and poets from India such as Aboobucker Naina Pulavar and Abdul Cader Pulavar visited Jaffna specially to meet Asana Lebbe. His other work “Thirunakai Nirottakayamaha Vanthathy” was only in manuscript form. He wrote short articles in many periodicals and composed “baiths” (religious songs) in Arabic-Tamil. Although it was a time when interest in Tamil was at the forefront, it is unfortunate that Asana Lebbe did not write Tamil prose works on Islam. He wrote Tamil poetry and contributed to many magazines. However literary groups both Tamil and Muslim, organised gatherings where friendly discussions took place and Marina Ismail & Ali Azeez 11

Asana Lebbe was always invited. Unfortunately many of his discussions and lectures were never written down. Asana Lebbe became well known as a pious Muslim with a thorough knowledge of Islam. He was liberal-minded and not a fanatic, so that when Seyyid Mohammed Falul Pookoya Thangal visited Jaffna, he conferred on Asana Lebbe the status to officiate on his behalf as the Head of the Idroosia section of the Khadiriya Tareeka. When some of his followers objected saying that Asana Lebbe was too young, Thangal is reported to have said that he had not come across anyone who was well versed in Tafsir and quite well qualified for this position. Asana Lebbe passed away on the 18th December 1918, as recorded in Aboobucker’s diary. His date of birth can only be guessed as being between 1870 and 1874. 4

Kathi S.M. Aboobucker J.P.

Aboobucker, the third son of Sultan Mohideen was English- educated and was well-versed in Tamil, Arabic and Arabic-Tamil. He also had a thorough knowledge of the Holy Quran. He is among the better known and respected residents of Moor Street. and still remembered as a clever Proctor who was noted for his integrity and admired by both the Muslim and Tamil communities. He was interested in politics, social activities and was a supporter of higher education for Muslims. He encouraged Muslim men to study and take to a profession. He was born in September 1890. After his schooling, in July 1912 he joined the staff of Chetty Street High School. He left this position in 1913, and enrolled as a student at the Law College, Colombo. In 1918 he qualified as a Proctor (said to be the first Muslim from the North) and was sworn in as a Proctor of the Supreme Court on the 19th May 1919. He practised in Colombo from 1919 – 1923 and returned to Jaffna after the death of his eldest brother and followed his profession. While in Colombo he was involved in the newly formed Youth Associations and in the Wakfs Committee, which was set up in the 1930ties to look after the maintenance of mosques and Muslim charitable organizations. The experience he gained here was of use when on his return to Jaffna he served in the Urban Council and undertook welfare programmes for the Muslims. Marina Ismail & Ali Azeez 13

In 1936 Aboobucker was elected to the Jaffna Urban Council and was made Vice-Chairman in 1940. He contributed greatly to the welfare of Jaffna while serving on various sub-committees of the Urban Council. When the Urban Council was up-graded into the , he represented the New Mosque Ward and was supported by both Tamils and the Muslims. Aboobucker was respected for his religious knowledge and made a Khalifa, Trustee of the Idroos Makam Mosque and Chief Trustee of the Grand Jumma Mosque. In 1936, when the Muslim Code of 1806 was replaced by the Muslim Marriage and Divorce Registration Ordinance of 1929, Kathi Courts (or Quazi Courts) were established to deal with all matrimonial disputes in the Muslim community. Aboobucker was appointed a Kathi for Jaffna, Point Pedro and Kayts. He is remembered by many for his ability in reconciling parties in divorce cases. In recognition of his services he was appointed an All-Island Justice of the Peace and Unofficial Magistrate in 1943 by Governor, Sir Andrew Caldecott in the King’s Birthday Honours. A great honour!. Always interested in education, not only did Aboobucker encourage his children to study, but as a social service project founded the Manba-Ul-Uloom Madrasa, a Muslim and Muslim Mixed School at Mohideen Mosque Lane, close to his residence. Classes in Arabic were held in the afternoon and other lessons in Tamil up to standard five were held here in the morning. He was the Manager of both. At this time he also served as a member of the Northern Educational Council. In 1940 a group of Muslims who did not wish to be called Moors but preferred to be identified as Muslims, which included not only Moors (who regard themselves as having descended from 14 One Distinguished Family of Moor Street Jaffna

Arabs) but others such as the Malays and Coast Moors (those of Indian origin), formed the Muslim League. This Association was all inclusive as opposed to the All Ceylon Moors’ Association established in the 1920 ties. The Muslim League became a powerful body and established branches throughout the country. The Jaffna Branch was formed in 1941 and Aboobucker was the Founder President. The Jaffna Branch organized many conferences and Aboobucker participated in them; noteworthy were the educational conferences held at Matale and Batticaloa. From 1944-47 he was the first out-station President of the All-Ceylon Muslim League. As a respected and responsible citizen of Jaffna, he was invited to give evidence at the Soulbury Commission as the Jaffna representative. At the age of 20, in July 1910 he married Mohamed Meera Mohideen Nachchiya, elder daughter of a well-known businessman of Jaffna, Mohammed Sultan Abdul Cader (Appa) and Sultan Abdul Cader Nachchia (Ummamma). On the 4th October 1911 their son Mohamed Abdul Azeez was born. In 1918 on the 13th December Mohamed Meera Mohideen Nachchia passed away having given birth to their second son Mohamed Thaha. Thaha died soon after. As Aboobuker was a very busy person, a successful proctor as well as being involved in welfare work and education, the young Azeez was brought up by his maternal grand-parents, According to the extended family system followed in Jaffna, Aboobucker had resided at the home of his father-in-law at Mohideen Mosque Lane, and after the death of his wife and later Thaha, it was only practical that Azeez should continue to live with his grand-parents. On the 27 March 1920 Aboobucker married his second wife Ayesha Umma, daughter of Mohammed Abdul Cader. Their eldest daughter Shareefa was born in 1924, followed by Hassan. Raheema, Salam, Ashraf, Thaha and Fawzia. They all lived in Mohideen Mosque Lane, opposite to the home where his eldest son Azeez Marina Ismail & Ali Azeez 15 lived with his grand-parents, aunt Ummachchi and her husband, Mohamed Meerasahib Mohamed Ibrahim Sahib, and later with his cousins Shahul Hameed, Sithy Khathija and Noorul Jezima. Shareefa married Kathi M.M. Sultan proctor and notary public, who was Mayor of Jaffna in the late 1950ties. Raheema and Fawzia married two brothers who were businessmen. Hassan passed away in 1955 at a young age in Colombo after qualifying as a proctor, the other brothers married into well known Jaffna families. Salam and Ashraf were Government servants while their wives were qualified teachers. Thaha married into a well to-do business family and joined the family business. Aboobucker’s eldest son Azeez married Ummu Kuluthum, the daughter of M.A.M. Ismail, and grand-daughter of M.I. Mohamed Alie J.P. (Vice Consul for Persia in Ceylon) in 1937 and shifted to Colombo. Their three children, one daughter and two sons were born and educated in Colombo. However, Jaffna was always close to Azeez’s heart and he and his family often visited Jaffna and resided at Mohideen Mosque Lane where he had spent his early life. Aboobucker visited Colombo often for his professional and social work and when in Colombo he resided with his son and family. He was very attached to his grand-children - the two older ones remember him as soft-spoken and kind; he always wore a bright crimson Fez cap and smoked a black Jaffna cigar! Aboobucker may have been a very busy person but he was always concerned about his children and had much influence over them, especially their education. He encouraged Azeez to follow a University education and it was he who had made Azeez sit the Ceylon Civil Service examination before proceeding to Cambridge on the Government Arts Scholarship awarded to him after graduation. However guiding Azeez’s early schooling was left to his grandfather (Appa) as Aboobucker was in Colombo studying at Law College and then practicing as a proctor. As a 16 One Distinguished Family of Moor Street Jaffna child Azeez attended a near-by Madrasa, then Vaidyeshwara Vidyalayam from 1921-1923, finally Jaffna Hindu College, from where he gained admission to University College in 1929. It was also Aboobucker who had made Azeez aware of Asana Lebbe’s (Azeez’s Sinnaperiyappa) literary achievements and urged him to make a study of his writings. Although there were many Christian Missionary schools functioning at this time his grandfather wanted Azeez to attend the nearby school Vaidyeshwara Vidyalaya so that he could be home for lunch. Later he attended Jaffna Hindu College. Muslim boys had no problem attending Hindu schools whereas there was slight misgiving about proselytization in other schools. It was at the two Hindu schools that Azeez learned about Hinduism and also learnt to appreciate Hindu religious and devotional songs. No doubt that it was here that he learned to take a liberal view that one should try to understand and respect other religions whilst following one’s own religion. Aboobucker passed away on the 12th June 1950. On this day in the morning, his close friends Senator S.R. Kanaganayagam, Advocate and Proctor C.C. Somasegaram noted that Aboobucker was unusually absent in Court. They were informed that he was indisposed, so they had gone to his home. Around 4 p.m. Aboobucker passed away in their presence. The funeral was held next day 13th evening amidst a large gathering. Many relatives in Colombo, including Azeez’s in-laws attended this funeral having chartered an Air Ceylon plane to be in time for the Janaza prayers. It is on record that after the burial, the then Government Agent P.G. Hudson addressed the gathering and spoke especially of Aboobucker’s great service to the community and Jaffna. 17

Conclusion

Four generations of Sultan Mohideen’s family have lived in Sonahar Theru. They were a well known and respected family who were in touch with many Muslim personalities in Colombo and other cities and involved in the mainstream of Muslim affairs. Many members of this family have distinguished themselves in their own way in trade, social work and in the professions. However it was Asana Lebbe and Aboobucker who have left their mark in Sonahar Theru; and Aboobucker’s eldest son who distinguished himself as a Civil Servant, a Senator in the Upper House of Parliament and most of all, as an educationist. 18

Afterword

Years after his death, Sultan Mohideen’s descendents lived in Moor Street. Like the others of Moor Street, they were businessmen, professionals and government servants. In spite of the LTTE problems they continued to live peacefully – it was their home and they knew no other – until October 1990 when all the Muslims, men, women and children in Jaffna were forced to leave their homes by the Tamil Tigers, with only a few belongings, and within two hours! Persons who witnessed this exodus said it was heart- breaking to see these people who had lived here for generations in peace among themselves and with the Tamil community walking away, not knowing where they were heading. They were peace loving people, not criminals but they were treated like criminals and humiliated. After they left, their homes were looted and their belongings sold in the open market. Many of them came to Colombo and suburbs and lived with relatives and friends, while others found accommodation in camps mainly at Puttalam, Kalpitiya, Anuradhapura and Colombo. Those who had clerical or teaching posts were able to find jobs but those who had businesses in Jaffna, lost everything. Today, Moor Street is still in ruins. The small mosques have been repaired; a few damaged houses are occupied by Tamil families who say they have nowhere to go. Most of the Muslims who lived here have found homes elsewhere, here and abroad. Much as they would like to, they have nothing to come back to. The Madrasa founded by Aboobucker, is no more. The house where he lived and those of his two daughters are just bare land covered with scrub with a single Palmyrah tree standing like a sentinel. The house where his eldest son Azeez lived with his grand-parents, aunt Ummachchi, uncle and cousins has been razed to the ground and blocked out for sale! Marina Ismail & Ali Azeez 19

One does miss the old Moor Street, especially Mohideen Mosque Lane, with the houses almost lying on the street. The “thinnai” where in the evenings, one could sit for hours watching the activity in the lane or “watching the world go by”. The traditional houses with the “meda midula” covered with clean “white sand”, the rooms surrounding it where the family gathered and household tasks were carried on, are no more. Most of all, the people of Moor Street have left and one remembers the friendliness and companionship of the families who lived here. Will at least some of the descendents of those families of Moor Street ever return? 20 One Distinguished Family of Moor Street Jaffna

Bibliography

An Ethnological Survey of the Muslims of Sri Lanka, published by the Sir Razik Fareed Foundation of Sri Lanka, 1986. Azeez, A.M.A., Asana Lebbe Alim Pulavar, (unpublished). Hussain, Asif, Sarandib, Sri Lanka, 2007. Nuhman, M.A., Sri Lankan Muslims, ICES, Sri Lanka, 2007. Pieris, Paul E., Ceylon, The Portuguese Era, Reprint 1992, First Edition 1913. Shukri, Dr. M.A.M., Muslims of Sri Lanka, Avenues of Antiquity, published by the Jamia Naleemiah Institute, Sri Lanka, 1986. Appendix I “Puhalppavani” (Gfo;g;ghtzp) The original printed publication of Asana Lebbe’s composition “Puhalppavani” is reproduced here. 22 One Distinguished Family of Moor Street Jaffna Marina Ismail & Ali Azeez 23 24 One Distinguished Family of Moor Street Jaffna Marina Ismail & Ali Azeez 25 26 One Distinguished Family of Moor Street Jaffna Marina Ismail & Ali Azeez 27 28 One Distinguished Family of Moor Street Jaffna Marina Ismail & Ali Azeez 29 30 One Distinguished Family of Moor Street Jaffna Marina Ismail & Ali Azeez 31 32 One Distinguished Family of Moor Street Jaffna Marina Ismail & Ali Azeez 33 34 One Distinguished Family of Moor Street Jaffna Marina Ismail & Ali Azeez 35 36 One Distinguished Family of Moor Street Jaffna Marina Ismail & Ali Azeez 37 38 One Distinguished Family of Moor Street Jaffna Marina Ismail & Ali Azeez 39 40 One Distinguished Family of Moor Street Jaffna Marina Ismail & Ali Azeez 41 42 One Distinguished Family of Moor Street Jaffna Marina Ismail & Ali Azeez 43 44 One Distinguished Family of Moor Street Jaffna Marina Ismail & Ali Azeez 45 46 One Distinguished Family of Moor Street Jaffna Marina Ismail & Ali Azeez 47 48 One Distinguished Family of Moor Street Jaffna Marina Ismail & Ali Azeez 49 50 One Distinguished Family of Moor Street Jaffna Marina Ismail & Ali Azeez 51 52 One Distinguished Family of Moor Street Jaffna Marina Ismail & Ali Azeez 53 54 One Distinguished Family of Moor Street Jaffna Marina Ismail & Ali Azeez 55 56 One Distinguished Family of Moor Street Jaffna Marina Ismail & Ali Azeez 57

Lead page of the manuscript of “Puhalppavani” available at the National Archives. 58 One Distinguished Family of Moor Street Jaffna

While Asana Lebbe was studying for his Matriculation examination, he was on sick leave for a period of 18 months with an eye affliction. During this time he could not attend school and probably did not read as was his voracious wont. It was during this period of illness that he composed many verses of “Puhalppavani” at 18 years of age, invoking spiritual aid from Allah for His Prophet (Sal) and Saints, Gowthul Azam Mohideen Abdul Cader Gilani, the Great Saint; Refai Nayagam, whose followers are distinguished by their rites involving self inflicted bodily torture; Shahul Hameed Nayagam, whose mausoleum is closest to Ceylon in Nagoor, South India. It is this volume that made Asana Lebbe takes his place in the pantheon of history as a great contributor to Arabic-Tamil Literature alongside of all the best Muslim poets of South India, and perhaps he was the best or one of the best in Ceylon. Asana Lebbe joined as a Government Clerical Officer in 1890. Since he was leaving on transfer from Jaffna, his close friend Sulaiman Lebbe Pulavar undertook to publish “Puhalppavani”, which was Asana Lebbe’s only published work. The book had the following sections. 1. Navaraththina Thiruppuhal (73 verses) 2. Asiriya Viruththam on Mohideen Abdul Cader Andahai (10 verses) 3. Pathayiku Pathittu Thirukanthathi on Ahamadul Kabeerul Rifahi Andahai (10 verses) 4. Munajathu on Shahul Hameed Andahai (27 verses)

The first section was verses in praise of Prophet Mohammed (Sal). Marina Ismail & Ali Azeez 59

There were 2 more sections of verses in praise of Prophet Mohammed (Sal) which were in manuscript form namely, Saththarathnath Thiruppuhal (7 verses) and Panchamanith Thiruppuhal (5 verses). ‘Thiruppuhal’ is a unique form of composing verses of praise. In the Nineteenth Century this was a specialized form of verses in Islamic Tamil Literature among which were ‘Munajathu, Padaippor, Padaiveddu, Mas-ala, Kissa and Nama’, which were introduced to Tamil Literature by Muslim poets. Asana Lebbe’s ‘Thiruppuhal’ was considered to be one of the best literary contributions of that era. A copy of “Puhalppavani” was given to Gulam Cader Navalar of Nagoor by Sulaiman Lebbe Pulavar. He found that Asana Lebbe possessed high talents and he entered into correspondence with him. When Gulam Cader Navalar learnt that the author of “Puhalppavani” was a young man of about 18-20 years of age, his admiration grew. He addressed him as Thamby Asana Lebbe. In 1991, the well known Tamil scholar Professor M.M. Uwise reprinted “Puhalppavani”. He graduated in Special Tamil with a First Class from the in 1949, when Swami Vipulananda was the Professor. In 1979 he was appointed as the first Professor of Muslim Tamil Literature at Kamaraj University, Madurai, South India. Professor Uwise has stated that when he met A.M.A. Azeez, he was given a copy of “Puhalppavani” in published form, and the hand-written manuscripts of the 2 sections namely, Saththarathnath Thiruppuhal and Panchamanith Thiruppuhal. The reprinted version includes these sections as well. (copies of items 2, 6, 7, 10, 9, 8 and 11 in that order as per the CD given by the Archives)

60 One Distinguished Family of Moor Street Jaffna

Appendix II

Unpublished Works of Asana Lebbe

Asana Lebbe composed his second volume of poems with verses on Islamic literature, which were in the manuscript form and never published. They were in the following sections. 1. Thirunakai Nirottakayamaha Vanthathi (v¸|õøP }@µõmhP¯©Põ Á¢uõv ) (31 pages) 2. Pahuthathanthathi (£Suõu¢uõv) (28 pages) 3. Pathaikuppathithanthathiththirukku (£uõ°S¨£vØÓ¢uõvzv¸US) (4 pages) 4. Saththarathnath Thiruppuhal (Œzuµz|z v¸¨¦PÌ) (16 pages) 5. Panchamanith Thiruppuhal (£gŒ©oz v¸¨¦PÌ) (6 pages) 6. Irupathirchiladai (C¸£vº]@»øh) (2 pages) The manuscripts of these compositions came into the possession of A.M.A. Azeez. He sent these to the National Archives Department in 1967, who acknowledged receipt by letter No. HMC/5/63/145 dated 15th January 1967. They have preserved a bound copy which is exhibited for readers and researchers. However, above sections 4 and 5 namely Saththarathnath Thiruppuhal and Panchamanith Thiruppuhal were included in the reprinted edition of “Puhalppavani” by Prof. M.M. Uwise in 1991. On a visit to the National Archives Department by Ali Azeez and S.H.M. Jameel on 2nd September 2014, the officials there were able to trace the bound copy of the manuscripts within a short time, and gave digital copies of the selected pages on the same day. These lead pages are reproduced here. (copies of items 2, 6, 7, 10, 9, 8 and 11 in that order as per the CD given by the Archives)

61 62 One Distinguished Family of Moor Street Jaffna Marina Ismail & Ali Azeez 63 64 One Distinguished Family of Moor Street Jaffna Marina Ismail & Ali Azeez 65 66 One Distinguished Family of Moor Street Jaffna Marina Ismail & Ali Azeez 67 68 One Distinguished Family of Moor Street Jaffna

Azeez had sent a copy of the entire set of 90 pages to his friend Poet Abdul Cader Lebbe, who was Principal of Government Muslim Maha Vidyalaya in Gurutalawa, for his analysis and comments. He had studied the documents and expressed his views that such excellent verses could be composed by only a poet of the calibre of Asana Lebbe. It has been said that when Gulam Cader Navalar of South India was in Jaffna, he found that Asana Lebbe had completed 50 verses. On going through, Gulam Cader Navalar admired his work but advised him not to proceed, because few would understand and appreciate the work. Thereafter Asana Lebbe’s poetic works were confined to Chaattu Kavikal. 69

Appendix III

UNIVERSITY OF JAFFNA HONOURS A.M.A. AZEEZ

Citation delivered at the First Convocation on conferring the Posthumous Degree of Doctor of Letters, honoris causa

Late Janab Aboobucker Mohamed Abdul Azeez Presented by: The Head of the Department of Geography Professor W.L. Jeyasingham

Chancellor,

Aboobucker Mohamed Abdul Azeez, was born in Jaffna on 4th October 1911. Like most Muslim children he had three years of learning in the Quran cum Tamil school before he set out on his educational career. Starting his formal education at Vaidyeshwara Vidyalaya, he moved on to Jaffna Hindu College, and then to the Ceylon University College in Colombo, where he won the Exhibition in History and later on the final results of the B.A. Honours Examination of the University of London, won the Ceylon Government Arts Scholarship and proceeded to St. Catherine’s College, Cambridge. His academic credentials were impeccable. His success in the Ceylon Civil Service Examination in 1935, earning the distinction of being the first Muslim to enter the Ceylon Civil Service, brought him home sooner than anticipated. From 1936 he spent 13 years of his life in the service of the state holding several responsible positions. He ended his distinguished career in the public service in order to accept the principalship of Zahira College, Colombo from where he could serve the Muslim community in a more enduring manner. During a spell of 13 years he became one of the most outstanding principals of Zahira College. His work in raising the educational standards of Zahira remain unsurpassed. He promoted the educational and cultural advancement of his community through several meaningful steps. The Muslim scholarship 70 One Distinguished Family of Moor Street Jaffna fund initiated by him, proved to be a potent instrument creating leadership in several fields for Muslims. The Young Men’s Muslim Association of which he was the founder President has now grown into the YMMA Conference having a membership of over 100 branches. This conference incorporated by an Act of Parliament in 1968 is a broad based non political youth movement serving effectively the religious, cultural and educational needs of the Muslim Community. In its objectives this included fostering of inter communal harmony. The promotion of Arabic Tamil Literature something very much after his heart, the founding of the Ceylon Muslim Cultural Centre were also fostered by him. He thus raised the intellectual and cultural consciousness of the Muslims of Sri Lanka. In 1952 he was appointed a member of the Senate of the Ceylon Parliament. His contribution in the Senate especially on matters educational were scholarly and impressive. He was also the President of the All Ceylon Union of Teachers. He travelled widely in the U.S.S.R., U.S.A., East and South Africa and the Middle East representing Ceylon in a number of International conferences and seminars. Mr. Azeez was a distinguished Tamil scholar and an eminent literary figure who wrote extensively on literary, cultural and historical matters. His article “Ceylon” in the Encyclopaedia of Islam and the books titled “The West Re-appraised”, “Islam in Ceylon”, “Misrin Vasiyam” and Tamil Yathirai are noteworthy contributions. He was an extremely cultivated man who left a deep impression on the intellectual history of Sri Lanka. His close familial and cultural links with Jaffna naturally makes him specially endearing to the University of Jaffna.

Chancellor, It is my pleasure and privilege to present to you, the name of Aboobucker Mohamed Abdul Azeez for the posthumous conferment of the Degree of Doctor of Letters, honoris causa. Marina Ismail & Ali Azeez 71

The first convocation of the University of Jaffna was held at the Veerasingham Hall in Jaffna on 13th September, 1980 presided over by the Chancellor V. Manicavasagar. Several eminent academics and scholars were conferred with doctorates. They were V. Manicavasagar, James T. Ratnam, Prof. E.R. Saratchandra, Dr. K.N. Wijerama, late A.M.A. Azeez, Prof. A.W. Mailvaganam, Prof. C.J. Eliezer, Prof. Milroy Paul and Prof. A. Sinnathamby. The Vice-chancellor, Prof. S. Vithiananthan, had written to my mother Mrs. Azeez on 2nd July, 1980 informing of the happy event, and had sent the letter to Dr. Ifthikar Ismail (her son-in-law) not being aware that Mrs. Azeez pre-deceased my father in 1972. I was a resident in Dubai at that time, on a transfer by my employers Lipton Ceylon Ltd., and was not aware of above. A cousin of mine from Jaffna had attended the convocation. While I was a resident in Jeddah in 1986 I read some news items in the local newspapers referring to my father as Dr. A.M.A. Azeez. This aroused my interest and I made inquiries from Mr. S.M. Kamaldeen, a confidante of my father. He informed me of the reasons, and later sent me a copy of the Citation, probably obtained through his student Prof. K. Sivathamby, an old boy and later teacher at Zahira College during the Azeez era, who was on the staff of the University of Jaffna. I was keen to obtain the original certificate but was not able to do so due to the problems that had arisen, and Jaffna was cut-off later. In September 1994 the Medical Institute of Tamils in UK (comprising Sri Lankan Tamil doctors) organized a health conference in London, and I was requested to make a presentation on the Muslim refugees. There were about 23 participants from Sri Lanka including academics from the University of Jaffna. I was closely associated with Prof. Daya Somasundaram of the Department of Psychiatry. I informed him about the certificate awarded to my father and he agreed to make inquiries. A few weeks after our return he sent a message to say that the original certificate was available, and that he would send it through a doctor who was coming to Colombo (at that time there were no communication facilities nor travel to Colombo which was by ship to Trincomalee and then by road to Colombo). However, the certificate arrived and it is framed and hanging in the study of my residence. It was a great tribute as the Tamil community had a great respect for A.M.A. Azeez, and the University of Jaffna undoubtedly honoured an illustrious Muslim son of Jaffna at its very first convocation.

Ali Azeez 72 One Distinguished Family of Moor Street Jaffna Marina Ismail & Ali Azeez 73

S.M. Aboobucker J.P. S.M. Yoosuf

Mohamed Sultan Abdul Cader A.M.A. Azeez 74 One Distinguished Family of Moor Street Jaffna his departure to Cambridge University in 1934 University Cambridge to departure his At the reception given to Azeez (seated in centre) by the Jaffna Muslim Brotherhood on Brotherhood Muslim the Jaffna by Azeez in centre) to (seated given the reception At Marina Ismail & Ali Azeez 75 Standing: M.E. Shahul Hameed, A.M. Sultan, A.S. Abdul Cader & A.L. ldroos A.S. Abdul A.M. Sultan, Hameed, M.E. Shahul Standing: Seated: S.M. Yoosuf, Sultan Abdul Cader, A.M.A. Azeez, S.M. Aboobucker & A.C. Mohideen A.M.A. Azeez, S.M. Aboobucker Cader, Abdul Sultan Seated: S.M. Yoosuf, Ground: M.S. Amanullah, S.A. Zahir & M.A.A. Hassan (Taken after Nikah ceremony of A.M.A Azeez with his Jaffna relatives on 4.10.1936) relatives Jaffna of A.M.A Azeez his with Nikah ceremony after (Taken S.A. Zahir M.S. Amanullah, & M.A.A. Hassan Ground: 76 One Distinguished Family of Moor Street Jaffna Ground: Domestic Aides of Bungalow of Aides Domestic Ground: Standing: Sithy, Shahul Hameed, Jezima Jezima Hameed, Shahul Sithy, Standing: (Taken at Office Assistant’s Bungalow, Matale in 1937) Bungalow, Assistant’s Office at (Taken Seated: ‘Ummachchi’, Azeez, ‘Appa’, ‘Ummamma’, Ummu, Ibrahim Sahib Ibrahim Ummu, ‘Ummamma’, Azeez, ‘Appa’, Seated: ‘Ummachchi’, Marina Ismail & Ali Azeez 77 Rousing welcome to S.M. Aboobucker at Jaffna Railway Station on his appointment as Justice of the Peace in 1943. of the Justice as appointment on his Station Railway Jaffna at S.M. Aboobucker to welcome Rousing 78 One Distinguished Family of Moor Street Jaffna Reception to S.M. Aboobucker in Jaffna on being appointed as Justice of the Peace in 1943. of the Justice as appointed on being in Jaffna S.M. Aboobucker to Reception Marina Ismail & Ali Azeez 79

Azeez on a visit home at Azeez with his cousin A.L. Idroos (son of Mohideen Mosque Lane, Jaffna Asana Lebbe) at Matale in 1937

S.M.Aboobucker with Ummu and Azeez at “Meadows Sweet” in 1938 80 One Distinguished Family of Moor Street Jaffna

S.M. Aboobucker at “Meadow Sweet” in 1938 Ummamma and Ummachchi with Marina, Iqbal and Ali at Puttlam in 1951

A.M.A. Azeez (standing last row seventh from left) at Hindu Students’ Movement at Matale in 1931 Marina Ismail & Ali Azeez 81

Dr. A.M.A. Azeez Foundation

Members of the Executive Committee

Mr. S.H.M. Jameel B.A. (Hons)., DipEd., M.A. – President Mr. Khalid M. Farouk, J.P. – Hony. Secretary Mr. M. Ali Azeez B.Sc., FCA. – Hony. Treasurer Desamanya Prof. M.T.A. Furkhan FCMA, J. DipMA, FCIS, FCPA(Aust) Mr. P. Balasingham B.A. (Cey) Mr. M.S. Raheem J.P. Mr. Maruthur A. Majeed B.A. (Hons), DipEd, SLEAS Mr. M.T. Thahasim, National President, All Ceylon Y.M.M.A. Conference 82 One Distinguished Family of Moor Street Jaffna

Dr. A.M.A. Azeez Foundation

List of Publications

2007 : A.M.A. Azeez – A PROFILE 2008 : A.M.A. Azeez – SENATE SPEECHES 2009 : A.M.A. Azeez – MUSLIM 2009 : AÔbº G.G®.G. Aëì & £ß•P¨£õºøÁ 2010 : ta'tï'ta' wiSia - pß; igykla 2011 : THE WEST REAPPRAISED (Re-published) 2012 : AÓ¦z uªÌ G[PÒ Aߦz uªÌ (›ÁõUQ¯ «Ò £v¨¦) 2012 : AÓ¦z uªÌ & J¸ «Ò£õºøÁ 2013 : A.M.A. Azeez – EARLY LIFE AND TRIBUTES 2014 : One Distinguished Family of Moor Street Jaffna 2014 : AÔ@Áõº £õºøÁ°À P»õ{v G.G®.G. Aëì