The Gazetteers Department

THE MUSLIMS ARE RETURNED IN 1951 as numbering 55,526 (m. 26,047; f. 29,479) or 6.1 per cent of the population. They are found over almost the whole district but chiefly in the towns of Alibag, Panvel, Pen, Murud, Mhasla, Roha, Manganv, Mahad Uran and Nagothana. Their tractwise distribution over the district is as follows: -

Rural tract 42,017 (m. 19,176; f. 22,841); Alibag, Pen, Srivardhan, Murud and Mhasla, 16,697 (m. 6,933; f. 9,764): Panvel, Karjat, Khalapur, Uran and Sudhagad, 7,976 (m. 4,248; f. 3,728): Roha and Manganv, 9,210 (m. 4,253; f. 4,957): Mahad and Polad-pur, 8,134 (m. 3,742; f. 4,392).

Urban tract 13,509 (m. 6,871; f. 6,638): Alibag, Pen, Shrivardhan, Murud and Mhasla, 6,832 (m. 3,575; f. 3,257): Panvel, Karjat, Roha, Mahad and Uran, 6,677 (m. 3,296; f. 3,381).

In the urban areas, their percentage to the local population is 14, whereas in the rural areas it is 6.1. However, the majority of their population, i.e., 75.7 per cent live in the rural areas. The percentage of Muslim population has varied through the decennial stages since 1881 as: 4.68 (1881), 4.84 (1901), 4.86 (1911), 5.04 (1921), 4.93 (1931), 4.96 (1941), and 6.1 in 1951. The spurt noticed in 1951 is apparently due to the amalgamation in the district of the former Janjira State which had a considerable Muslim population.

Main classes.

The Kolaba Muslims include four main classes: Konkanis or Jamatis, Daldis [ Other Muslims punningly derive the word from dal dena, put away, as if outcastes; Molesworth's explanation from dalad, fishing is, no doubt, correct.] or fishers, Deccanis, and Gujaratis. As in Ratnagiri, the Konkanis and Daldis claim to be partly descended from Arab and Persian settlers, some who fled from Qufa in the Euphrates valley, about the year 700 (A. H. 82), to escape the cruelties of the fierce governor Hajjaj Ibn Yusuf, and others who came as traders and adventurers. Early in the tenth century, Arab and Persian Musulmans were settled in large numbers in Ceul, where they had mosques and a governor of their own who decided their disputes. The first settlers were probably recruited by bands of refugees from the oppression of the Karmatians (A. D. 923-926) and of Kalaku the Tartar (A. D. 1258), by Persian and Arab traders, and by foreign mercenaries who floked to Ceul as the chief seaport of the Ahmadnagar kingdom (1490-1626). As Muslim power was never thoroughly established in Kolaba, and as there is no record of any attempt on the part of the Ahmadnagar kings to force the Hindus to embrace Islam, it seems probable that the bulk of Kolaba Muslims are of part foreign descent. Within the last hundred years or so, from the increase of communication between the coast and the inland parts, a few Deccan butchers and craftsmen have made their appearance in the district. But their number is so small that they hardly form a distinct class. During the time a considerable number of Bohora, Khoja, and Meman traders have come to the district from Gujarat and Bombay.

Jamatis.

Of the main four classes of Muslims in the district, the Jamatis, or members of the community, as the leading branch of Konkan Muslims are called, are chiefly Sheikhs, though there are a few Syeds, as the Madinis from Madina and the Indrusis from Hadra-mant. Some families call themselves Khans, but it seems probable that they are not of Afghan descent, but are the representatives of successful soldiers who won the title of Khan. As a rule Konkanis do not prefix Sheikh to their names, but add surnames which are chiefly taken from the names of local villages or are professional titles; some of them point to a foreign and others to a Hindu origin. Their women add Bibi to their name, and though honest and hardworking, add nothing to the family income. The men are hardworking and sober, but, as a class, haughty, proud and hot-tempered. Though thrifty in everyday life their fondness for show and good living often brings them into money difficulties. Some are land-holders, holding estates granted to them as Kazis or as preachers and others have villages which they originally took in farm. Others trade with Bombay in rice and timber and some in salt; others hold posts in Government departments. The majority of the poorer families work as husbandmen and field labourers.

Daldis.

The Daldis, or fishermen, from dalad fishing, claim the same origin as the regular Konkanis. Though they are found in many villages of the district, most if not all belong to Habsan-Janjira. Like Konkani Muslims they are tall or middle-sized, thin, brown-skinned and with regular features. Their women except those of rich families appear in public but do not add to the family income. Both men and women are rather unclean and untidy in their way of living. The Daldis of Kolaba are not now so much of fishers as they are husbandmen, seamen, servants and petty traders. They are hardworking, but are seldom able to save. Their manners and customs do not differ much from those of Jamatis.

Besides Konkanis and Daldis, who form the chief part of the. Kolaba Muslim population, there are three special communities. Gujarat and Cutch Bohoras, Khojas, and Memans, all of whom are traders coming from Bombay in recent years.

Bohoras.

Bohoras of the Daudi or Mulla Saheb sect are found in small numbers in some of the large towns. The men are tall or of middle height, thin, and either light skinned or brown. The women, who are either tall or of middle height are delicate and fair with regular features; though honest and hardworking they do not add to the family income. Both men and women are neat and clean in their habits. Bohoras who are mainly traders are not permanent settlers in the district and go to Gujarat every third or fourth year.

Khojas.

Khojas, properly Khwaja meaning a teacher, a merchant or a bard, are found in small numbers in some of the large towns. They are settlers from Cutch and Gujarat, and are said to be descended partly from Hindu converts and partly from Persian immigrants. The men are tall or of middle height, strong and fair. The women, who, like the men, are tall or of middle height, are rather inclined to fatness, fair, and well-featured. They appear in public and help the men in their work. Both men and women are neat and clean. Khojas are traders, chiefly in fuel, groceries, hardware, parched grain, and piece goods. A few of them act as money-lenders, in spite of the rule against taking interest. They are said to be hardworking, thrifty, and sober, and generally well-to-do. Though not permanent settlers some have stayed for upwards, of seventy years in Kolaba, returning now and then to Gujarat or Cutch for a year or two.

Memans.

Memans, properly Momins that is believers, are found in small numbers at Alibag and in one or- two other towns. They are descendants of Kachhi or Lohana Hindus, who were converted in Sind by an Arab missionary named Yusuf-ud-din in the year 1422. The men are of middle height, well made and fair; the women, though they appear in public, add nothing to family income. Both men and women are neat and clean in their habits. Memans are traders dealing in piece-goods, groceries, and miscellaneous articles, and are hardworking, thrifty, sober, and well-to-do. They are not permanent settlers, and generally go to Gujarat or Kathiavad after a stay of five-six years, return after a year or two and begin afresh.

Speech.

Almost all Kolaba Muslims can speak a more or less corrupt Hindustani. But the home speech of the Konkanis is a dialect of Marathi; of the Deccanis, Deccani Hindustani with a mixture of Marathi words; and of the Gujaratis, corrupt or low Gujarati. The dialect of the Konkanis which is Marathi spoken with a slightly peculiar intonation is a mixture of Urdu, Persian, and Arab words. They use khawar for kothe, where; hawar for ikade, here; kanala for kasala, why; japne for bolane, speak; and opne for vikane, sell.

Food.

The ordinary food of the rich and well-to-do Konkanis is rice both boiled and made into bread, pulse, vegetables, fish, and mutton; that of the Bohoras, Khojas and Memans, rice, wheat bread, and pulse with vegetables, mutton and fish and that of the Deccanis, Indian millet bread and pulse curry with a large seasoning of chillies. Almost all take two meals a day, breakfast about nine or ten in the morning and supper between six and eight in the evening. Besides the two main meals a few of the rich and well-to-do drink tea, with bread and eggs about seven in the morning. Almost all well-to-do townsmen eat mutton daily, and the rest, even the poorest, try to have mutton at least on the Ramjan and Bakri Ids, and other festivals. Konkanis are specially fond of fish and never let a meal pass without eating it, either fresh or dry, the poor Konkani with nachni bread. On account of rising costs, animal food is little used. Their chief drink is water, but rich families and those that have spent years in Bombay drink tea with sugar but without milk.

Public dinners are generally the same among all classes, either biryani and zarda, or pulav and dalca. Biryani and zarda are for the rich and pulav and dalca, which is given by the middle classes and the poor is boiled rice and clarified butter eaten with mutton curry, pulse, or vegetables. Of intoxicating drinks a few young Konkanis and most of the Daldis used moha and palm spirits in the pre-prohibition days. Of narcotics the Konkanis, both men and women, are very fond of betel-leaf and betel-nut; they also chew tobacco and many of the old men take snuff.

Dress (Male).

The town Muslims express their taste for good and decent clothes by wearing a head scarf or turban, a Persian cap or a Turkish fez, a waist-coat, and a long or short coat or a shervani. The transformation of fashion in dress from the Moghal and the Peshvai patterns to the Western styles is almost complete in the younger geneiation. However, some of the conservative patterns still persist. The Konkanis wear head-scarves like Brahmans or phetas of silk like the head-dress of Khojas and Memans; the Shia Bohoras wear the Gujarati white closely bound oval turban; the Khojas and Memans wear a Persian silk or embroidered headscarf; and the Deccanis a Maratha-like white or red loosely-wound turban. The shervani and. lengha or pyjama (a pair of loose trousers) have an imprint of traditional wear. Chudidar pyjama (a pair of tight trousers) and shalvar (loose trousers) are also worn. At the time of prayer a Muslim may wear a lungi (loin-cloth) reaching down to the ankles and a pairhan (a long shirt). Some villagers and poor Muslims dress in skull-cap or a piece of cloth loosely wound round the head, a shirt, a tight fitting jacket and a waistcloth, or a kerchief passed through a string and wrapt round the loins. Except a few young Konkanis and Bohoras, who use country-made English shoes and stocking, almost all Muslims wear country shoes and sandals of different fashions.

Dress (Female).

Most women, except Bohora, Khoja and Meman women, wear the Hindu sadi (robe) and coli (short-sleeved bodice), covering the back and fastened in a knot in front, and a petticoat of two or three yards of chintzs worn inside the robe. Townswomen wear saris differing in pattern and colours from Hindu saris and among them blouses are more in vogue than colis. Bohora women wear the Gujarati dress, the short head-scarf, the gown or petticoat, and the short-sleeved backless bodice, kancali or angia. Khoja and Meman women wear a loose chemise aba falling to the knees, izars or loose trousers rather tight at the ankles, and a head-scarf or odna; the material used for these is expensive, often silk, with silver embroidery. Except Bohora and Kohkani women who wear wooden sandals in-door and leather slippers on going out, no Muslim women wear shoes. A few rich Konkanis are the only Muslim women who do not appear in public. Konkani women when they go out draw over their heads a loose white sheet that covers the body except the face and feet, and Bohora women wear a large dark cloak that entirely shrouds their figures, with gauze openings in front of the eyes. Other women wear the same dress out-of-doors, which they wear in the house.

Ornaments.

Bohoras, Khojas, Memans, and some rich Konkanis are fond of dressing their children in gay clothes. Their boys wear silk or embroidered skull caps of Bombay make, silk or chintzs trousers. a shirt and a waist-coat, and Konkani girls wear the Hindu robe and bodice or a head-scraf and a petticoat lengha and Bohora, Khoja and Meman girls wear the same dress as their mothers. Their ornaments are a large golden ring or hasli, worn round the neck, and pair of kadas, or gold or silver bracelets and silver anklets. Except gold or silver finger rings, no men wear ornaments. Bohora, Khoja, and Meman women always wear gold necklaces and bracelets their only silver ornaments being an anklet. The other classes have no objection to silver anklets, bracelets, and even necklaces. Among these classes no married woman is ever without a galsari or necklace of gold and glass beads, which is first worn on the wedding night and is never taken off so long as the husband is alive. Besides this necklace almost all women begin married life with a good store of ornaments. The rich give to their daughters ornaments of gold and precious stones which consist of at least one nose-ring, a set of earrings, bangles, necklaces, bracelets and rings; and their husbands are bound to invest in ornaments as much money as the dowry. Even in poor families women are careful to keep their marriage ornaments, but they are sometimes forced to part with them in times of dear food or scanty work.

Organisation.

In religious and social matters each class of Muslims to a great extent forms a separate community. A Konkani will not give his daughter to a Daccani or other Muslim, nor will a Bohora, Khoja, or Meman take a wife except from the women of his own class. The local Muslims have no special laws or organisation, but in caste disputes or family quarrels their judge, or kazi, is chosen as arbitrator, and he settles the case with the help of some leading laymen. Anyone who neglects the kazi's decision is fined up to Rs. 10, and this fine is added to mosque fund to meet lighting and other charges. Kolaba Muslims do not acknowledge any single kazi as their religious head; there are several kazis, each of whom has separate authority over his own congregation. The Shia communities have no local religious head. They occasionally go to Bombay to have disputes settled by the mukhi if they are Ismaili Khojas, or by the deputy Mulla if they are Daudi Bohoras.

Kolaba Muslims as a body are fairly religious. A few of the most devout go to the mosque for the five daily prayers; the less pious content themselves with attending the mosque on Fridays; and even the most careless are present at the special Ramjan and Bakri-Id services. Though some of their social observances are more or less Hindu in spirit, Konkani Muslims seldom worship or pay vows to Hindu gods. Except the Bohoras and Khojas, who are of the Shia faith, all Kolaba Muslims are Sunnis, the Konkanis belonging to the Shafai school and the Deccanis and Memans to the Hanafi school. [The Sunnis, otherwise called the Sunrat-Jamat, the largest sect of Muslims follow the tenets of the four Imams or teachers, Shafai, Abu Hanifa, Malika, and Hambal. The Shafais are most common in Arabia and on the Konkan and Malbar coasts, the Malik and Hambalis are small bodies solely found in Arabia. These schools differ only in the form of certain prayers. Their creed is the same.] The Shias include the two branches of Nazarians and Mustalians of the Ismaili sect. [The four schools of the orthodox or Sunni law are so called because they are based on Sunna or tradition. The Shias, however, did not recognise any tradition that was not derived from the house of Ali. They are further divioed into numerous sub-sects, as different descendants of Ali were recognised as Imams in different countries. The followers of Ismail, the seventh Imam are known as Ismailis. The 18th Imam in the line was the 8th Fatimid Caliph Al-Mustansir; and after his death the Ismaili sect split into two sub-sects, some recognising as Imam Al-Mustali the Fatimid Caliph, while others followed his brother Nizar. The Daudi Bohoras include themselves among the followers of Al-Mustali and his descendants and the Ismaili Khojas are followers of Nizar and his descendants] The chief representatives of the Mustalian faith are the Bohoras, their leader both in things religious and social being the Mullaji who formerly had his headquarters at Surat but now has them in Bombay. The Shias of the Nazarian branch are the Khojas, who call themselves followers of the Aga Khan, Prince Karim being their 49th Imam who succeeded his grandfather the late H. H. Aga Alisha in 1960. Bohoras and Khojas do not attend Sunni mosques, nor have they any meeting place of their own in the district. [There is a Daudi Bohora Masjid at Panvel.] They pray in their houses, and many of them come to Bombay during the Muharram.

Places of Worship.

Though almost all the towns and larger villages have old mosques, most of them are in bad repair. In towns the mosques are kept in repair by private subscriptions and fines. To manage the mosque every town or village has, besides the Kazis, some mutavalis or wardens and treasurers, who keep the accounts and manage the mosque. Social disputes are settled by calling meetings of the community and acting in accordance with the vote of the majority. Fines are levied on any one who breaks the Kazi's decisions. Besides daily prayers, a service is held on special occasions and festivals, when they sing hymns and psalms in praise of God and of the Prophet, going on till near midnight. Before breaking up they hand round flowers and rose-water, and take tea, coffee or milk. The cost of these services is generally met by subscriptions and sometimes from mosque funds. Women do not attend these meetings.

Of places of worship, besides the mosques, which are few and supported by private contributions there are a number of Dargahs which are shrines and tombs of reputed holy persons known as Pirs. [Mosques and Dargahs are now registered under the Bombay Public Trusts Act, 1950. There are three leading Muslim fairs, one at Pen and two at Alibag-The Pen fair is held in honour of Shah Badr-ud-din on the 15th of Paush Shuddh and lasts for five days; the two Alibag fairs are held in honour of Pir Sidi Sat Gazi and of Pir Alishah.

In former times the mullah used to get annas 10 to Rs. 1� for a funeral service and Rs. 2 to Rs. 20 a year for serving the mosque.] There are also a few idgahs or special prayer-places outside the towns, which were built during the time of Muslim rule. Since the fall of Muslim power, the practice of holding special prayers at idgahs has declined, and holiday sermons are now read in the mosques.

Religious Officers.

The religious officers of the Kolaba Muslims are the Kazi or marriage Registrar, the Mulla or priest, and the Mujavar or beadle. The Kazi, who under Muslim rule was a Civil and Criminal Judge, is now only a marriage Registrar and preacher. Some Kazis hold grants of land. The eldest son generally succeeds without any special nomination or observance, and though only he inherits his father's post all other members of the Kazi's family add the word Kazi to their name as a surname. A few Kazis can read and understand the Kuran, but many can only repeat the marriage service. Their fee for registering marriages varies from Rs. 2�-Rs. 5, but rich families give them presents of shawls and head-scarves. Although it is not necessarily hereditary, the post of Mulla passes from father to son if the son is fit to hold it. A Mulla's duties are to read the burial services and certain funeral services on the first, third, tenth, thirtieth, and fortieth days after a death. He also leads daily prayers in the mosque as pesh imam, and sometimes reads sermons on special occasions. He is paid in money for a funeral service, and for serving the mosque he gets a yearly salary from the mosque fund [Mosques and Dargahs are now registered under the Bombay Public Trusts Act, 1950. There are three leading Muslim fairs, one at Pen and two at Alibag. The Pen fair is held in harbour of Shah Badr-ud-din on the 15th of Paush Shuddh and lasts for five days; the two Alibag fairs are held in honour of Pir Sidi Sat Gazi and of Pir Alishah. In former times the mullah used to get annas 10 to Rs. 1� for a funeral service and Rs. 2 to Rs. 20 a year for serving the mosque.]. The mujavar or beadle, is the lowest religious office-bearer. Most beadles are of humble origin and sometimes serve a shrine for many generations. Their chief duties are to look after the shrine and receive offerings.

Of Muslim religious beggars or fakirs a few are Konkani Muslims and some are from the Deccan. They are not permanent settlers and do not form a community. The few Konkani fakirs have wives and children, and, therefore, belong to the bashara or law-abiding class. They live on begging and alms.

Holidays.

Almost all traders, shopkeepers, and craftsmen rest on the Ramjan and Bakri-Ids, and on the last two days of the Muharram. Khojas and Bohoras, in addition to the regular holidays, rest for a day if they hear of the death of one of their leading men, or of their head priest, or of one of their relations. On such occasions other Muslims, though they do not work themselves, employ some one to look after their business.

Customs.

The rites and ceremonies which Muslims observe relate to incidents in life such as pregnancy, birth, naming, initiation, marriage, and death.

Pregnancy and Birth.

Pregnancy celebrations in the seventh or ninth month may be observed according to the tradition of the family; few Konkanis have any ceremony on the seventh month of the first pregnancy. Almost all Muslims observe the Hindu rite of chati on the sixth night alter a birth and offer boiled rice, fish, and coconuts to goddess Chathi. The sacrifice or akika ceremony is performed by the rich on the seventh day after birth, and by poor and middle class families when the child is two or three years old.

When a boy or a girl is four years, four months and four days old, the bismillah or initiation ceremony is performed. The child is made to repeat the word bismillah to some old person, either a Kazi or a Maulvi, and sweetmeats are distributed.

Circumcision.

All Muslim boys are circumcised. The khatnah (circumcision), though it is an order of the prophet, and not of the Kuran, is as strictly kept as if it were commanded by the latter. Boys born without a foreskin are exempted from the rite which is generally perrormed at the age of six or seven. Except the Shia or Daudi Bohoras as among whom it takes place before the child is a year old all classes perform the ceremony after the bismillah and before the boy is seven years old. Friends send presents of sugarcandy, ghee, and sweetmeats, and, though this is commoner among the middle than among the higher classes, the recovery of the child is celebrated with great rejoicing.

Marriage

Marriage (nikah) according to the Muhammedan Law is not a sacrament but a social contract. Muslims have no objection to marriages between cousins, both paralled and cross, the marriage with the first cousin being sometimes preferred. Sister's daughter is under incest taboo. Polygamy and widow. remarriage are practised [A man is prohibited from marrying (1) his mother, or grandmother; (2) his daughter or grand-daughter; (3) his sister; (4) his niece or grand-niece; (5) his aunt, whether paternal or maternal by reason of consanguinity; such marriage is void, (s. 260).].

Except the Bohoras and Khojas, who do not employ the regular Kazi at their marriages, almost all Kolaba Muslims have their marriages registered by the Kazi and pay his dues. Among rich Konkanis marriages are performed at an early age, and, for the sake of economy, there is seldom a betrothal. If they can afford it, most Muslims try to marry within a month or two after betrothal. The marriage ceremony may last for six days. The first four days are spent in seclusion, manjha, applying turmeric to the bodies of the bride and bridegroom. At ten in the morning of the fifth day, gifts of henna pass between the bride and bride groom's houses. In the afternoon the dowry, bari, comes to the bride, including ornaments, clothes, sugar, coconuts, betel-leaf and betel-nut; and in the evening the wedding procession, shabgasht, passes with music from the bridegroom's house to the bride. When the procession reaches the bride's house, the Kazi or his deputy is asked to register the marriage, and, after the marriage [According to the Muhammedan Law, it is' essential to the validity of a marriage that there should be a proposal made by or on behalf of one of the parties to the marriage, and an acceptance of the proposal by or on behalf of the other, in the presence andhearing of two male or one male and two female witnesses, who must be same and adult Muhammedans (s. 252).] is registered, he is paid his fee and withdraws. The rest of the night is spent in listening to a musical entertainment by quwwals, a band of male singers who generally recite verses in Urdu. The custom of dancing and singing by hired professional dancers and musicians has greatly diminished and is not now considered respectable. In the morning the bridegroom is summoned to the women's rooms where the julwa ceremony is performed. The bridegroom is shown his wife's face in a mirror, the first time he has seen it, a Kuran is placed between them, and the chapter called 'Peace' is read. This is the sign that the time has come for the bride to leave her father's house. On each of the live Fridays after marriage the couple is asked to dine at the wife's father's house, and much is thought of these Friday dinners known as jummagis.

Devorce.

Divorce is regarded as a necessary evil and is resorted to only as a last resort. The contract of marriage under the Muhammedan Law may be dissolved in any of the following ways:

(1) by the husband at his will, without the intervention of a Court-talaq (ss. 308-315); (2) by mutual consent of the husband and wife, without the intervention of a Court-khala (s. 319) or mubaraat (s. 320); and (3) by a judicial decree at the suit of the husband or wife. A judicial divorce when sought by a wife could be granted now according to 'the Dissolution of Muslim Marriage Act, VIII of 1939, on various grounds of divonce. (ss. 323-332).

Death and Funeral.

A dying Muslim is made to listen to the chapter of the Kuran which tells of the glorious future for the believer; the creed and prayer for forgiveness are read, and a few drops of honey or sugared water are put into the dying man's mouth. After death the eyes and mouth are closed, the body is laid on a wooden platform and carefully washed, shrouded in a new white shroud, sweet with camphor and scents, and then put on a bier and lifted on the shoulders of four men, and borne away amidst the men's cry of La-allaha illallah, 'There is no god but God'. The bier, janaza, is available in every mosque in town or village. The men repeat the kalma as they walk and change their shoulders until they reach a mosque or the grave-yard where the last prayers on the dead body are offered by keeping the bier in front, all standing. Taking the bier to the ready dug grave they lay the body with its head to the north leaning on the right side so that the face turns towards Mecca, or the west. Then placing clods of consecrated earth close to the body, the mourners fill the grave repeating the verse of the Kuran, 'Of earth we made you, to earth we return you, and from earth shall raise you on the resurrection day. Then, returning to the house of mourning and standing at the door, they repeat a prayer for the soul of the dead, and all but near relations and friends who stay to dine, go to their homes. On the morning of the third day a feast called ziarat is held. A large company of the relations and friends meet in the mosque, and a portion of the Kuran is read ending with a prayer that the merit of the act may pass to the soul of the dead. After this a tray of flowers, and a vessel with a sweet smelling liquid is passed among the guests. Each guest picks a flower, dips it in the vessel and smells it, and the e rest of the flowers and the scent is poured over the grave. Sweetmeats are handed round and the guests withdraw. Besides the third day after death, the tenth, twentieth, thirtieth and fortieth days are observed either by giving dinner parties or distributing sweetmeats and sugared water, after the usual prayers for the peace of the soul of the dead.

Muslim Public Trusts.

There are in the district of Kolaba 142 Muslim bodies registered under the Bombay Public Trusts Act, 1950. Of these 84 are mosques or masjids, 28 dargahs and of the rest six are associations with funds to aid the cause of education, one musafarkhana, one library, one sadavart distributing food and clothes to musafirs and three are primary and secondary schools, The objects for which the trusts for Mosques, Dargahs and other bodies were established included items, such as: management and maintenance of the masjid or dargah; to keep oil lamp burning; to hold annual urus ceremony; performing religious ceremonies; celebrating anniversaries of the Great persons; running a Madressa to impart religious education; to celebrate muharram and other religious festivals of the jamdt; reading of the Kuran and reciting annual fatiah; to spend on charities; and maintain a kabrastan.

The value of assets of these Public Trusts registered till the end of 31st December, 1953 totalled Rs. 16,68,440 including: Land and buildings of Rs. 14,89,378; Public Securities of Rs. 28,000 and other Investments of Rs. 1,51,062. Their income totalled Rs. 1,26,386 and expenditure Rs. 26,990 of which Rs. 19,268 were spent on religious objects and Rs. 7,722 on charitable objects. The difference between income and expenditure represented such items as Government and local taxes, staff, maintenance of buildings, etc. It also represents, in some cases, unspent income [. Directory of Public Trusts, Kolaba District, Government of Bombay, 1955.].

Condition.

Except the Khojas, Bohoras, and Memans who are traders making from Rs. 3,000-Rs. 10,000 a year, most rich Muslims are landholders. A few Deccan craftsmen, butchers, dyers, and hardware sellers, too few to form distinct classes, earn from Rs. 400- Rs. 1,000. The poor are either low-salaried Government servants, or husbandmen, messengers, servants, and labourers. As a class Kolaba Muslims are orderly, contented, and fairly hardworking. The Bohoras, Khojas, and Memans are noted for their neat, tidy and sober habits, and the Konkanis and Deccanis for their vigour and shrewdness. Except the Bohoras, Khojas, Memans and a few rich Konkani landlords and traders, who can meet their marriage and other special expenses and save, the majority of Kolaba Muslims, through fondness for show and good living and from want of forethought, are generally driven to seek the moneylender's aid to meet their marriage and special expenses. Hence many landlords have lost their lands, either by mortgage or sale. The rest of the poor classes live almost from hand to mouth, and are sometimes forced, through the pressure of their creditors, to leave the district in search of employment. Those who have chosen to settle in Pakistan could be counted only in hundreds.

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