Formation of Muslim Community in Manipur during the 17th and 18th Centuries
- Bibliography / Primary Sources -

Md. Chingiz Khan *

BIBLIOGRAPHY:

Primary Sources:

1. Allen, B.C., E.A.Gait, C.G.H.Allen and H.F. Howard. Gazetteer of Bengal and North East India, Mittal Publication, Delhi, 1979.
2. Allen, B.C. Gazetteer of Manipur and Naga Hills, Gian Publication, Delhi, 1980.
3. Brown, R.A Statistical Account of Manipur, K.M. Mittal Publication, Delhi, 1975.
4. Dun, E.W. Gazetteer of Manipur, Manas Publication, Delhi, 1992.
5. Grimwood, Ethel St. Clair. My Three Years in Manipur, Rechard Benley, London, 1891.
6. Hodson, T.C. The Meitheis, B.R. Publication Corporation, Delhi, 1975.
7. Mc Culloch, W. An Account of the Valley of Munnipore, Gian Publication, Delhi, 1980.
8. Pemberton, R.B. A Report on the North-Eastern Frontier of British India, Baptist Mission Press, Calcutta, 1835.
9. Singh, Bhogeshwor, O. and (ed.) M.A., Janab Khan. Nongsamei, Manipur Stationary and Printing Industries, Imphal, 1973.
10. Singh, Lairenmayum Iboogohal and N.Khelchandra Singh.(ed.) Cheitharol Kumbaba, Manipur Sahitya Parishad, Imphal, 1989.
11. Singh, R.K.Sanahal. Pangal Thorakpa, Liberty Publication Association, Imphal, 1985.

Secondary Sources:

1. Ahmed, Mohd. Shakil. Essays in Sociology: Muslims in Manipur, published by the Institute of Objective Studies, Jamia Nagar, New Delhi, 2011.
2. Ahmed, Syed. Islam in the North-East, 17th to 19th centuries, Unpublished Ph.D Thesis, JNU, Delhi, 2003.
3. Bose, Manilal. Historical and Constitutional Documents of North-Eastern India, Delhi, 1979.
4. Brara, N. Vijayalakshmi. Politics, Society and Cosmology in India's Norh-East, Oxford University Press, Delhi, 1998.
5. Eaton, Richard M. The Rise of Islam and the Bengal Frontier, 1204-1760, OUP, Delhi, Third Impression, 2002.
6. Gait, E.A. A History of Assam, Tnacker Splk and Co . Ltd, Calcutta, Reprint Edition, 1967.
7. Goswami, Harishwar. History of the People of Manipur, Kangla Publication, Imphal, 2004.
8. Irene, Salam. The Muslims of Manipur, Kalpaz Publication, Delhi, 2010.
9. Kamei, Gangmumei. History of Manipur, Vol.1, National Publication House, New Delhi, 1991.
10. Laldena. Christian Mission and Colonialism, Mehra Offset Press, New Delhi, 1988.
11. Majumdar, R.C. History of Bengal, Vol.1, Delhi, 2004.
12. Pahari, O. "Economic Conditions of Muslims in Manipur", SKWC Journal of Social Sciences, Vol.1, Issue.1, Jan-Dec, 2010.
13. Pandey, S.N.(ed.) Sources of the History of Manipur, National Publishing House, New Delhi, 1985.
14. Parrat, Saroj Nalini. The Religion of Manipur, Beliefs, Rituals and Historical Development, Firma KLM Private Limited, Calcutta, 1980.
15. ---------------The Court Chronicle of the Kings of Manipur: The Cheitharol Kumpapa, Vol.1 and 2, Original Text, Translation and Notes, Routledge, London, 2005.
16. Roy, Jyotirmoy. A History of Manipur, Calcutta, 1958.
17. Sanajaoba, N.Comp. Manipur (Past and Present),Vol.4, Imphal, 2006.
18. Sarkar, Sir Jadunath.(ed.) History of Bengal, Vol.2, Delhi, 2004.
19. Shah, A.Hakim. The Manipur Governance to the Meetei-Pangal (Manipuri Muslim), Pearl Publication, Imphal, 2008.
20. Sharma, Kullachandra. Typology and Technology of Meitei Writing Materials, Imphal, 1988.
21. Singh, N. Devendra. Identities of Migrated People in Manipur, published by the Centre for Manipur Studies, Manipur University, 1994.
22. Singh, R.K. Jhalajit. A Short History of Manipur, J.M. Printing Works, Imphal, 1992.
23. ---------------------A History of Manipuri Literature, Vol.1, Second Revised Edition, Imphal, 1987.
24. Singh, M.Kirti. Religion and Culture of Manipur, Manas Publication, Delhi, 1988.
25. Singh, N.Joykumar(ed.). Globalization and the Changing Scenario of Cultural Interaction, Manipur Experience, Akansha Publishing House, Delhi, 2007.
26. Singh, W.Ibohal. A History of Manipur, Imphal, 1986.

Sources: Manipuri Languages

1. Khan, M.A. Janab. Manipuri Muslim, Imphal, 1972.
2. Khullakpam, Kheiruddin. Turko-Afghangee Chada Naoda, Circles, Imphal, 1997.
3. Rafayattullah. Yad-Dast Kursee-E-Nama, Lahore, 1929, trans. by Maulana Muhammad Jalaluddin, Kheiruddin Khullakpam and Maulana Tayeb Ali, Circles, Imphal, 1997.
4. Sharma, Kullachandra and Badaruddin. Meitei Pangal Hourakpham, Chingtam Press, Imphal, 1991.
5. Singh, N.Khelchandra. Ariba Manipurgi Sahityagi Itihas, Imphal, 2004.

1. Tribes mentioned here include Nagas and Kukis and their origins, society, culture etc. studied in detail in R.R. Shimray's work, Origin and Culture of Nagas, Revised Edition, Delhi, 1986, pp.12-42; E.W. Dun's work, Gazetteer of Manipur, Manas Publication, Delhi, 1992, pp.32-33; R. Brown' work, Statistical Account of Manipur, Mittal Publication, New Delhi, 1975, pp.16-17.

2. The term 'Mayang' indicates all those who come from the western direction and who don't belong to the Mongoloid stock. It was used originally for the people of Cachar and Tripura, who came and settled in Manipur and called themselves 'Bishnupriyas'. Besides this, it was given to those immigrants, who did not adopt Manipuri language as their language and did not intermix culturally with the larger society. To sum up, the term 'Mayang' was applicable to those who came from outside Manipur, for instance, Muslims in that time and nowadays it is used to denote to those outsiders, may be Muslims or Hindus not the Christian people, which means that it is used regardless of religion, studied in great detail in Brara's book Politics, Society and Cosmology in India's North East, Delhi, 1986, pp.120-21.

3. The term Nupi Chenba means elopement in Manipuri language and this practice, prevalent in Meitei society, was practiced by the Muslim couples anxious to wed. This had led Quazi Hamid Ali to conclude that the marriage system of the Manipuri Muslims is a combination of Islamic and Manipuri customs. In spite of not permitting by the Qur'an, the Muslims were influenced by the Meitei practice of 'Chenba'. The process of elopement was that the man took the woman to a friend's house and spent the night there. In the morning, the father of the intending groom together with his male relatives went to the women's residence and made a proposal for marriage. If it was acceptable, the Nikah was performed on the second night after the elopement either at the residence of the bride or groom. If a negative response was received, the marriage was deferred till an agreement was reached. Essentially, it was relation of love based on the spouse's willingness to have the union and it was supposed to strengthen faith and to further the cause of Islam. It was known as 'Nikah'. For details see Qazi Hamid Ali's book, The Manipuri Muslim, Banskandi, 1979, p.29.

4. Sagei Kwa Yenba, one of the traditional functions before the marriage ceremony of the Manipuri Muslims, is the distribution of green betel-nuts and leaves to each of the Sagei relatives of the girl staying in that locality which is executed in a certain day by the groom's father. The father of the boy engages a person for this purpose and sends him along with betel-nuts and leaves for distribution of the Sagei relatives of the girl. The information about the agreement between the girl's and boy's parents towards engagement of the girl is communicated in this medium.

5.Kwa Khaiba (cutting of betel-nuts into four equal pieces), is also one of the conventional operations before the marriage ceremony which is conducted after the Sagei Kwa Yenba on a date and agreed to between the parents of the boy and the girl. Some selected friends and relatives of both parties are invited for this function. It is usually done for formal declaration of the agreement between the boy's and girl's parents towards engagement of the girl.

6.Panuka Puba, a compound word of Pan and Kwa (betel leaves and nuts), is performed after Kwa Khaiba on a date and fixed for it, which is compeer of the Heijapot (Heijing Pot) Puba of the Meiteis. In this case, friends and relatives of both sides are also invited. The parents of the boy arrange betel-leaves and nuts in pieces (in packet known as Putla), sweetmeats and fruits of any kind of the season in large amount and bring to the house of the girl, which are scattered to the invited guests. Such function is performed in the afternoon. In this function, a special share of these items is reserved and given to the girl and her friends. Otherwise, the boy's father would have to pay a fair amount of money to the bride. This function is come to an end with a prayer. After this function, the date of marriage is fixed. For details of these three traditional functions, see in A. Rahman, "The Meitei-Pangal" in Naorem Sanajaoba's edited book, Manipur, Past and Present, Vol.4, Imphal, 2006, pp.462-463.