The Birth of the Title Kamaly in Shaharpara: A Legacy Forged in Unity and Tradition
Born on 30th September 1902 in Shaharpara proper, Baglar Bari, Akbar Ali Master lived a life that not only shaped his family’s legacy but also impacted the region’s collective identity. His path was one of both learning and teaching, contributing profoundly to the educational landscape of his time. From his early life in the tranquil surroundings of School Bari, a land predominantly owned by his clan, to the formal creation of the Kamaly title, the journey to this monumental achievement was nothing short of extraordinary.
The Early Years: A Thinker and Educator
Akbar Ali’s academic journey began not in the bustling towns of British India, but in the quiet heart of Kailashahar—a place steeped in history, once the proud capital of the ancient Tripuri Kingdom. The dusty paths seemed to carry faint echoes of traders and courtiers from centuries past. Although his formal schooling ended at the ninth grade, the walls of the classroom could not contain his restless curiosity. He possessed a deep passion for learning, a commitment to service, and a fervent desire to help his community overcome ignorance. At a time when most young men sought work in fields or markets, Akbar Ali chose a rarer path—he became a teacher.
Tripura became a princely state under British protection on 14 October 1809 through a treaty between the Kingdom of Tripura and the British East India Company. However, it never fully merged as a province within British India during colonial rule. The princely state retained its internal autonomy under the Manikya dynasty until 15 October 1949, when the Tripura Merger Agreement was signed following India’s independence. Tripura then became a Part C state of the Indian Union on 26 January 1950.
To summarise:
14 October 1809 → Tripura became a British-protected princely state.
15 October 1949 → Tripura merged with independent India.
26 January 1950 → Tripura became part of the Republic of India.
By 1918, barely fifteen years old, Akbar Ali was already teaching small groups of children the fundamentals of reading and arithmetic at the Shaharpara Government Primary Model School. Soon after, he was posted to a school in Nitaiganj, marking the first steps of a journey that would span half a century in education. Yet this was only the beginning.
That same year, fate intervened in the form of his youngest uncle, Mohammad Jahir Master—a respected figure in the area—whose influence quietly altered the course of Akbar Ali’s life. One of Jahir Master’s old classmates, now a school inspector, visited the area on an official tour. In those days, travelling between village schools was arduous, with roads little more than uneven dirt tracks. Halal food was scarce outside Muslim homes, so when the inspector visited the vicinity near Shaharpara, he often stayed at School Bari—a home renowned for its hospitality.
On one such visit, the inspector stepped into the sunlit front courtyard, his boots caked with the dust of the long journey. There, standing with quiet grace, was a young man who greeted him with a respectful bow and a warm, courteous smile—it was Akbar Ali. Sensing the visitor’s intent to meet Mohammad Jahir Master, Akbar Ali gently guided him inside to the cool shade of the guest quarters. He offered a refreshing glass of water, placed a sturdy wooden chair for him to rest, and pointed to a simple bed where he could lie down and recover. With a final courteous nod, Akbar Ali hurried off to fetch his uncle.
When Jahir Master arrived, the inspector’s gaze lingered on the young man he had just met.
“Who is he?” the inspector asked.
“My nephew,” Jahir Master replied. “He completed the ninth grade in Kailashahar but did not continue. The journey is long—two days on foot each holiday—and the road leaves his legs swollen. In Kailashahar, he survives on the humblest fare—banana stem curry, day after day.”
The inspector nodded thoughtfully. Then he said:
“We need teachers. I can appoint him to a primary school—or, if you wish, I can authorise the establishment of a school here.”
Under the British Raj, such authority was rare and powerful. This opportunity could not be missed. With the consent of Jahir Master and the elder brothers—Shah Mohammad Asim Sarang and Shah Mohammad Batir Sarang—land from the family estate was set aside for the school. Financial support came from Akbar Ali’s father and uncles, each contributing to the venture.
Thus, a school was born—not in a town or bustling market centre, but in the very heart of Shaharpara, on ancestral land that would become known as School Bari in Rasulpur Mouza, held by descendants of Shah Mohammad Fazil.
According to Akmal Hussain Kamali—known to many as Ratan Kamali—the speed of construction was remarkable. One teacher, newly appointed by the education authority, arrived at School Bari with his letter of appointment in hand, just as the family learned the school was officially registered.
During the British colonial era, particularly in institutions affiliated with Calcutta University or regional education boards, Year Nine examinations were customarily conducted between November and February. This timing corresponded with the traditional winter examination period, thereby allowing sufficient time for results to be processed ahead of the commencement of the new academic session, which typically began in March or April. In 1918, under the British Raj, the academic year for primary and secondary schools likewise adhered to this March or April commencement.
The academic year had already begun, so there was no time to lose. Villagers and hired workers built swiftly. Walls were hammered together from kerosene tins—the tops and bottoms cut away, flattened, and nailed into place. The metallic scent of oil still clung to them as the sun glinted off their dull, corrugated surfaces. The roof was made from proper tin sheets that clanged in the wind as they were fixed.
The school stood proudly on the northern bank of the pond in front of School Bari. Its very presence gave the courtyard its new name—School Bari. By early 1918, it was officially registered as the Shaharpara Government Primary Model School.
Yet it was more than just a building. To the villagers, it was a promise: a place where their sons could hold a slate instead of a sickle, and where learning could be passed from one generation to the next.
The inspector, recognising its success, later suggested founding a second school exclusively for girls. But tradition was a strong barrier. The people of Shaharpara were not yet ready to send their daughters to school.
After passing his entrance exam in Calcutta—hypothetically at the turn of the nineteenth to the twentieth century—Mohammad Jahir Master was fortunate that his elder brothers preferred that he forgo paid employment. Nevertheless, he devoted much of his time to voluntary work and presiding over local Salish (village councils) before the inauguration of Shaharpara Government Primary Model School, which likely took place in late April or early May of 1918 AD. He then served as headteacher until his death, dedicating his life wholeheartedly to the cause of education.
As the school began operating, villagers affectionately nicknamed it the “Sasa-Bhatijar School” (Uncle and Nephew’s School) after young Mohammad Akbar Ali, who joined the staff at just fifteen. Many assumed he gained the position through his uncle, Mohammad Jahir Master.
However, Mohammad Akbar Ali quickly proved his merit and dedication, eventually earning a government-appointed teaching role in Nitaiganj and establishing himself as a committed educator.
Years later, tragedy struck. A violent storm tore through the village, collapsing the school. Lessons did not cease; instead, the school moved from one Bangla Ghor to another in Narainpur (Narayanpur), serving children wherever space could be found. Eventually, it found a permanent home in Kunabon, along the main roadside in Tilak Mouza.
By that time, after having worked at various schools across Sylhet, Akbar Ali had finally returned to the very school he had helped establish. He remained there faithfully until his retirement in 1967, at the age of sixty-five, marking fifty years of devoted service to nurturing minds and uplifting the spirits of his community.
The land for the Kunabon school site was generously donated as waqf by Mujid Ullah, a respected descendant of Shahjir Gushti and grandfather of Hafiz Abdul Mannan—known locally as Asab Miah Hafiz Sahib. In Islamic usage, Hafiz (حافظ) literally means “protector” or “guardian,” and in this context, it refers to someone who has memorised the entire Qur’an and preserves it in their heart. According to Jamal Miah Kamali, the second son of Asab Miah and great-grandson of Mujid Ullah, this invaluable gift was bestowed solely to sustain and nurture education in Shaharpara.
More than a century later, the legacy of that humble tin-roofed school—and the vision of the young man who helped create it—still echoes in the voices of the children who learned there, in the families whose lives it transformed, and in the unbroken thread of knowledge it wove into the fabric of Shaharpara.
But it wasn’t just about imparting knowledge. Akbar Ali’s vision was far grander—he sought to unite his people, particularly those tied to the legacy of Hazrat Shah Kamal Quhafah (RA), under a common banner. This endeavour would culminate in the coining of a title that would carry forward for generations—the title Kamaly.
The Vision of Unity: The Birth of Kamaly
Around 1916, Akbar Ali began working towards a unification of the tribes associated with Hazrat Shah Kamal Quhafah (RA). He felt a deep spiritual calling to bring together the scattered descendants of Hazrat Shah Kamal (RA), and it was through this vision that the surname Kamaly—also spelt Kamali—was born. It was not just a name; it was a beacon of unity, identity, and respect, rooted in spiritual heritage and the cultural legacy of the region.
At this time, Shaharpara, like many parts of the subcontinent, did not typically use surnames or titles. Instead, people were identified by their clan names, each representing their family’s lineage and heritage. Akbar Ali sought to change this, and through his efforts, the title Kamaly became synonymous with respect, leadership, and a profound connection to the legacy of Hazrat Shah Kamal Quhafah (RA).
But this title was more than just a personal or familial distinction—it was a symbol of collective pride for the entire community. It embodied the values of unity and strength that Akbar Ali worked tirelessly to instil in his people. Through his efforts, Kamaly became a name carried by descendants of Hazrat Shah Kamal’s (RA) legacy, and it would soon spread far beyond the borders of Shaharpara.
A Historical Feast: The Legacy of Sarang Bari
One of the most defining moments in the history of Shaharpara came during the 40th-day death anniversary of Mohammad Danis Sarang, an event that remains etched in the memories of many. This was not just a simple memorial; it was a cultural and communal event that exemplified the spirit of togetherness that Akbar Ali hoped to foster. Held during the Shinni Mandali congregation, which gathered one of the largest crowds of its time, the event was marked by a grand feast. Thirteen bulls were slaughtered, a culinary feat that involved marinating the meat with curd—a tradition that had never been attempted before in the region.
This feast was not merely a celebration of food; it was a testament to the unity and collective spirit of the village. Villagers from surrounding areas contributed to the preparation of the curd, showing an unparalleled sense of cooperation and shared responsibility. The village gathered in Sarang Bari, a place named after the title of Sarang, the second mate of a ship, symbolising leadership and guidance. This event highlighted the spirit of charity and remembrance, in line with Islamic traditions, where the 40th day after a death marks the conclusion of the mourning period, and acts of kindness and charity are encouraged.
Kamaly’s Legacy Beyond Shaharpara
The title Kamaly did not stay confined to Shaharpara; it spread far beyond the borders of the village, carried by those who embraced its significance. Among those who bore this title was Atiqul Hussain Kamaly, affectionately referred to as Thakur Miah. Born in the early 1930s, he was the son of School Bari and an early settler of Sylhet Town. A prominent figure, Atiqul Haq, became a retired bureaucrat who contributed significantly to both the East Pakistan and Bangladesh governments. His life was a testament to the impact of the Kamaly legacy, and his journey from Dhaka University to Jagannath University in the early years of East Pakistan added a layer of academic and professional excellence to the Kamaly name.
Before the introduction of this title, no one in Shaharpara had used surnames in the manner we understand them today. It was Akbar Ali’s vision that changed this, cementing the Kamaly surname as a mark of distinction, pride, and legacy.
A Name, A Legacy, A Vision
The story of the Kamaly surname is more than just a chronicle of a name—it is a story of cultural identity, communal unity, and the vision of one man to unite and uplift his people. Akbar Ali Master’s vision of creating a lasting legacy through the Kamaly title not only connected the descendants of Hazrat Shah Kamal Quhafah (RA) but also laid the foundation for a legacy that would echo for generations. Today, the Kamaly name stands as a reminder of the power of vision, unity, and heritage—a name that carries the weight of history and the promise of the future.
In Shaharpara, the birth of Kamaly is more than a historical event; it is a living legacy that continues to resonate within the hearts and minds of those who carry it. It is a symbol of connection to each other, to history, and to the values that bind us all together in the journey of life.
The Genealogical Bloodline: The Clans of Hazrat Shah Kamal (RA)
The genealogical bloodline family branches of Hazrat Shah Kamal (RA) spread across several prestigious clans in Shaharpara, each bearing its unique name. These clans, such as Baglar Gushti, Mullar Gushti, Shahjir Gushti, Sadardi Gushti, Sheikhbadi Gushti, Sheikh Farid Gushti, and Khadim Gushti, trace their lineage back to Hazrat Shah Kamal Quhafah (RA). These family branches, which bear the Kamaly surname, hold a deep connection to the legacy of their ancestor.
Moreover, several matrilineal branches within these clans also adopted the Kamaly title, passing it down as their mother’s maiden name. This further expanded the reach and depth of the Kamaly name, intertwining it with the familial and cultural fabric of Shaharpara.
This is the story of Kamaly—a surname, a legacy, and a community united by faith, culture, and the vision of one remarkable man.
Bismillah Hir Rahman-nir-Raheem
In the name of Allah (SWT), the Most Gracious, the Most Merciful
The genealogical lineage of Hazrat Shah Kamal (RA) is enriched by many revered ancestors, as recorded in Shahji Gushti's family genealogy book, which traces the noble heritage of our family. According to the elders of the family, the original genealogy manuscript, which originated from the father of Hazrat Shah Kamal (RA), was tragically lost or damaged due to natural calamities. Some believe that a concubine from our family, who was not treated with the same regard as the others, took the family history book with her when she left the village and never returned. Fortunately, another surviving genealogical record of Hazrat Shah Kamal (RA) was preserved by Maulvi Abdul Heleem, a direct descendant of Hazrat Shah Kamal (RA).
Later, my grandfather's younger brother, Mohammad Jahir Master, reconstructed the family genealogy from his memory, drawing on the accounts passed down by generations of elders. The genealogy presented here is based on my father's meticulously researched files. In ancient times, people cherished the memory of their ancestors, passing their names down through storytelling. One such remarkable family narrative is that of Shah Shukur Uddin. The genealogy provided by my family has been consistently updated to reflect the current generations.
In the name of Allah (Subhanahu wa Ta'ala), the Most Compassionate, the Most Forgiving, I now embark on the sacred task of documenting our family genealogy. Originally recorded in a Bengali manuscript, I have translated this valuable record into English. Ya Rabbul-Alamin, “O Lord of the Worlds,” Creator and Sustainer of all, I beseech You to forgive the sins of my beloved parents and all my ancestors and grant them a place in Your Paradise. I seek forgiveness for my own sins as well. The birth and death details of my ancestors, initially recorded in a small notebook by my late grandfather’s younger brother, Mohammad Jahir alias Zaheer Ali (Master), were later copied by my father.
In the late 19th century, the birth and death dates of family members were carefully documented in the genealogical bloodline book of Hazrat Shah Kamal's (RA) branch family. This family eventually branched out into several distinguished clans, including Baglar Gushti, Mullar Gushti, Shahjir Gushti, Sadardi Gushti, Sheikhbadi Gushti, Sheikh Farid Gushti, and Khadim Gushti within Shaharpara. Additionally, there are Qureshi Gushti in Patli and Mufti Gushti in Dargah Mahalla, Sylhet, alongside numerous matrilineal branches.
After my grandfather passed away, my late father, Akbar Ali (Master), faithfully transcribed his notebook into a new writing pad, which he titled "Heredity in Bloodline." This remarkable work was later continued by my elder brother, Mohammad Arbab Hussain Kamaly, who introduced a new approach by documenting the family members and including their marriage dates in the updated edition.
As the pages of this small writing pad began to run out, my brother began anew in a fresh notebook, starting with our ancestor Hazrat Shah Kamal (RA), the Sufi saint of the fourteenth century, and his father, Hazrat Shah Burhan Uddin (RA). The shrine of Hazrat Shah Kamal (RA) still stands in Shaharpara, a testament to the widespread acceptance of Islam in the region, alongside the tombs of his children.
Although the manuscripts of my grandfather and father do not contain the complete lineage from Hazrat Shah Kamal Uddin’s (RA) father, Hazrat Shah Burhan Uddin (RA), to Shah Noor Uddin, and there are gaps in the ancestral record, the lineage of Hazrat Shah Kamal (RA) and his sons has been well preserved. Their tombs still stand in Shaharpara as enduring testaments to their legacy.
While the tombs of their grandchildren do not have headstones, they are buried within the graveyard in the precincts of the Dargah of Hazrat Shah Kamal Quhafah (RA). After considerable effort, on May 16, 1995, my elder brother, Arbab Hussain Kamaly, with the assistance of our cousin, Shah Jilur Rahman Kamali, a descendant of Hazrat Shah Kamal (RA), successfully documented the family lineage.
This book, detailing the bloodline of Hazrat Shah Kamal Quhafah (RA), a descendant of Hazrat Abu Bakr (Radi Allahu Anhu), the first Caliph of Islam, will serve as a lasting legacy for future generations. I hope that the rightful successor will continue to preserve this invaluable document with great care, as it chronicles the rich heritage of our family.
The genealogical book, traditionally referred to as "Kristi," should more appropriately be called the "Kulji" genealogy book, also known as Kristi Bahi, which means the "genealogical book of hereditary bloodlines." This book concludes with a wish for its eternal continuation within the family, preserving the noble legacy of Hazrat Shah Kamal Quhafah (RA). May Allah (subhanahu wa ta'ala) shower His blessings upon our family of Shaharpara and may the legacy of Hazrat Shah Kamal Quhafah (RA) endure with undiminished dignity.
This remarkable genealogy began with my grandfather’s younger brother, Mohammad Jahir Ali Master, and was continued by my father. After dedicating years of effort to this genealogical endeavour, Shah Zillur Rahman Kamali, with his ancestral knowledge, greatly assisted my brother, Al-Hajj Arbab Hussain Kamaly, in the preservation of our family history. This lineage was passed down through generations, preserved by Maulvi Abdul Heleem, who translated the Nachab Nama (Kristi) from Arabic into Persian. In 1993, Shah Jilur Rahman Kamali further translated it from Persian into Bengali, and the genealogy was eventually translated into Urdu and Bengali by various family members and experts.
I express my deepest gratitude to our cousin, Shah Zillur Kamali, for his unwavering dedication to preserving this important family record. May Allah (SWT) reward him and his ancestors for safeguarding this treasure. Without their invaluable contributions, the history of Shaharpara and our family’s legacy would not have been preserved. May Allah shower His mercy upon all of them on the Day of Judgement.
The genealogy of my family traces its lineage to Hazrat Abu Bakr (Radi Allahu Anhu), the first Caliph of Islam, and further back through Adnan to Prophet Hazrat Ismail (AS), the eldest son of Prophet Hazrat Ibrahim (AS). Hazrat Shah Kamal Quhafah (RA) was a direct descendant of Hazrat Abu Bakr (Radi Allahu Anhu) through his son, Hazrat Abd al-Rahman ibn Abi Bakr (Radi Allahu Anhu).
The family lineage, meticulously documented in the Nachab Nama (an Arabic term meaning “lineage”), begins with Khwaja Burhan Uddin Ketan (RA), the father of Hazrat Shah Kamal Quhafah (RA), and continues as follows:
1. Hazrat Shah Burhan Uddin (RA), revered as Shah Kat’tal, Qat’tal Shah, and Gazi Kadal Khan. Born around 1230 AD, he was a prominent Sufi saint whose shrines are in Katalganj, Chittagong, and Faringajuri.
2. Hazrat Shah Kamal (RA), born in 1291, Hazrat Shah Kamal (RA) lived to the age of approximately 91, passing away in 1385. He was a direct descendant of Hazrat Abu Bakr (RA).
3. Hazrat Shah Jamal Uddin (RA), the second son of Hazrat Shah Kamal Quḥāfah (RA), occupies a distinguished station within the sacred genealogical tapestry of our family. As recorded in the Nachab Nama—a vital genealogical manuscript chronicling the descendants of the Kamalian line—Hazrat Shah Jamal Uddin (RA) inherited not only the noble blood of his father, a revered Sufi missionary and spiritual reformer, but also the moral duty to uphold the ethical, intellectual, and agrarian foundations laid in Shaharpara.
While his elder brother, Hazrat Shah Jalaluddin Qureshi (RA), established a stronghold of spiritual authority grounded in Islamic scholarship and dawah, Hazrat Shah Jamal Uddin (RA) played a pivotal role in consolidating and expanding the Kamalian legacy through dedicated land stewardship, the promotion of religious education, and the practice of local arbitration. His lineage gave rise to several respected gushtis(clan lines) within greater Shaharpara and beyond—many of whose descendants would go on to become prominent talukdars, muftis, hafizs, imams, lawyers, leaders, teachers, and other professionals, helping to shape both the spiritual and social fabric of Sylhet’s Muslim society.
The memory of Hazrat Shah Jamal Uddin (RA) endures with quiet reverence—preserved in oral tradition, in the calligraphy of ancestral manuscripts, and in the collective consciousness of those who trace their roots to the sacred House of Hazrat Shah Kamal (RA).
4. Shah Jahangir Uddin (RA), also recorded in the Nachab Nama.
5. Shah Sulaiman Uddin (RA), another distinguished figure from the Nachab Nama.
6. Shah Zamin Uddin, also pronounced as Shah Zamin-ud-Din or Ad-Din, as documented in the Nachab Nama.
7. Shah Razzak Uddin, also pronounced as Shah Razzak-ud-Din or Ad-Din, according to the Nachab Nama.
8. Shah Zaman Uddin, also pronounced as Shah Zaman-ud-Din or Ad-Din, according to the Nachab Nama.
9. Shah Jabir Uddin, also pronounced as Shah Zabir-ud-Din or Ad-Din, as recorded in the Nachab Nama.
10. Shah Amir Uddin, also pronounced as Shah Amir-ud-Din or Ad-Din, according to the Nachab Nama.
11. Shah Anwar Uddin, also pronounced as Shah Anwar-ud-Din or Ad-Din, according to the Nachab Nama.
12. Shah Shafi Uddin, also pronounced as Shah Shafi-ud-Din or Ad-Din, as per the Nachab Nama.
13. Shah Sulaiman Uddin, also pronounced as Shah Sulaiman-ud-Din or Ad-Din, according to the Nachab Nama.
14. Shah Irfan Uddin, also pronounced as Shah Irfan-ud-Din or Ad-Din, according to the Nachab Nama.
15. Shah Sofir Uddin, also pronounced as Shah Ṣofir-ud-Dīn or Ad-Dīn, according to the Nachab Nama, was a notable figure in the line of descendants from Hazrat Shah Jamal Uddin (RA)—the second son of Hazrat Shah Kamal Quḥāfah (RA). He belonged to a generation that upheld the spiritual, scholarly, and agrarian legacy of Shaharpara during a time of political transformation across Bengal. With firm roots in the Kamalian tradition, Shah Sofir Uddin embodied the values of religious learning, social justice, and quiet leadership in rural Sylhet.
His younger brother, Shah Shamsher Uddin—known in historical records as Hamid Qureshi Khan, and remembered by the martial honourific Shamsher Khan—emerged as a prominent military and administrative figure in the waning days of Mughal influence in eastern Bengal. According to historians, Shah Shamsher Uddin was the last indigenous ruler of Muazzamabad, the medieval administrative and spiritual heart of the Sylhet region.
His fate became entwined with the broader currents of Bengal’s political upheaval when he perished in 1740 during the Battle of Giria, fighting beside Nawab Sarfaraz Khan of Bengal against the advancing forces of Alivardi Khan. This battle marked a pivotal turning point in Bengal’s history—the decline of Mughal authority and the symbolic fall of Muazzamabad’s sovereignty.
Shah Shamsher Uddin’s martyrdom on the battlefield is preserved in family genealogies and regional memory as an enduring emblem of loyalty, valour, and the final stand of a Qureshi lineage that had once governed with both spiritual wisdom and temporal command. His legacy, along with that of Shah Sofir Uddin, remains a vital part of the ancestral consciousness in Shaharpara, where history, faith, and identity converge across generations.
16. Shah Noor Uddin, also pronounced as Shah Nur-ud-Din or Ad-Din, according to the Nachab Nama.
17. Shah Nijam Uddin, also pronounced as Shah Nizamud-Din or Ad-Din, as per the Nachab Nama.
18. Shah Jorif Uddin, also pronounced as Shah Zarif-ud-Din or Ad-Din, as recorded in the Nachab Nama.
19. Shah Shukur Uddin, also pronounced as Shah Shukr-ud-Din or Ad-Din, according to the Nachab Nama. Family tradition suggests he was born around 1780 or later, possibly as a child or pre-teen when Lord Cornwallis instituted the permanent settlement (the zamindari system) in 1793.
20. Shah Moniur Uddin, also pronounced as Shah Moniur-ud-Din or Ad-Din, according to the Nachab Nama.
21. Shah Fazil, according to the Nachab Nama.
22. Shah Hajir Mohammad, as per the Nachab Nama.
23. Shah Mohammad Ashim, also spelt Asim, was born on an unknown date and passed away in Falgun 1350 of the Bengali calendar (February- March 1944 AD), according to the Nachab Nama. According to family accounts shared by my esteemed elder brother, Mohammad Abul Hussain Kamaly, who grew up alongside our grandfather, Shah Mohammad Asim, lived to an advanced age and was quite elderly at his passing. Our grandfather, too, was nearly a century old when he passed, estimated to have been born between 1860 and 1870, according to both my brother's and my own observations.
24. Mohammad Akbar Ali,
25. Mohammad Muazzam Hussain Kamaly, also known as Dilai Meah or commonly referred to as Dilly Meah, was born on 8th March 1965.
26. Mohammed Al-Hamim Hussein Kamaly (Hamim), born on 6th April 2006.
The Early Journey of Mohammad Akbar Ali
Mohammad Akbar Ali’s teaching career is believed to have begun at the tender age of sixteen, in a modest primary school nestled in Nitaiganj, East Bengal. Though strikingly young by today’s standards, it was not unusual in those days for bright, disciplined students—especially those who had shown early academic promise—to step into the role of teacher. In the face of limited resources and an evolving colonial education system, his early appointment reflected both his intellectual aptitude and the trust placed in him by his community.
During this period, he lodged with a farming family near his high school in Kailashahar. His meals were simple and humble, often featuring the inner core of banana stems—a staple in rural Bengali diets. Known as banana pith, this pale, starchy, and crisp vegetable was not only nutritious but also emblematic of a life shaped by austerity and resilience.
When the school closed for holidays, he would undertake a long and arduous journey home to Shaharpara, a walk that took two full days. To return to school, he had to walk another two days. En route, he often had to rely on the kindness of strangers, seeking shelter for the night in homes of generous villagers. On one occasion, unable to find a place to stay, he spent the night in a thatched structure used to store cattle feed—rice straw, stacked for the monsoon season. The shelter had no door or walls and was a known refuge for snakes and wild animals. Yet, he endured the night with quiet courage.
The long walks would sometimes leave his legs swollen, but such trials became the stuff of adventure and resilience. Along the way, he encountered wild animals, including a spot known for monkey attacks. To pass safely, he and fellow travellers would form small groups and carry sand, which they would throw to deter the monkeys if needed.
On one such journey, he reportedly came face-to-face with a Royal Bengal tiger. Frozen in fear, he stood still as the majestic animal paused—and, by some miracle, passed him by. He would later call himself “the luckiest person in the world” for surviving such a moment.
After completing Class IX, Akbar Ali decided to leave school permanently. On his way home, he came across a British tea garden manager on horseback, speaking with a Bengali man. When the two shared a laugh, Akbar Ali, amused by the scene, laughed as well. The manager noticed and asked him, “Why are you laughing?” He replied, “Because you were laughing, I laughed too.” The manager, intrigued, struck up a conversation.
Upon hearing about Akbar Ali’s long walks to school from Shaharpara to Kailashahar, the British manager—struck by his determination and candour—invited the young student to stay overnight at his bungalow. That evening, over an amazing dinner and measured conversation—partially interpreted by the assistant manager—the British gentleman extended an unexpected offer: a position as an assistant manager in the tea garden.
The role involved overseeing the plucking of tea leaves, ensuring both quality and discipline among the workers. The salary was substantial—reportedly between ₹60 and ₹120 per month—an amount roughly six to twelve times greater than the monthly earnings of a primary schoolteacher in Bengal at the time, whose wages ranged from ₹10–₹15 in government-aided schools and as little as ₹5–₹10 in unaided village institutions.
Akbar Ali was deeply moved by the offer and the hospitality he had received, luxuries he had never known. Nevertheless, he insisted on consulting his mother before accepting. Upon hearing of the opportunity, his mother immediately refused. She feared the tea gardens, located in hilly areas known for leopards, and worried that her son might fall prey to wild beasts.
Days later, a letter arrived from the tea garden confirming the job offer. Yet despite the generous salary and promising prospects, Akbar Ali chose a different path—one shaped by devotion to education and a sense of purpose grounded in his roots.
Thus began Mohammad Akbar Ali’s long and devoted teaching career. Over the decades, he served in numerous schools across Sylhet, earning widespread respect as a committed and principled educator. From 1918 until his retirement in 1967, his journey spanned nearly five decades of tireless service, marked by perseverance, humility, and an enduring passion for the pursuit of knowledge.
During British India, the currency system was based on the rupee, which was subdivided as follows:
• 1 Rupee = 16 Annas
• 1 Anna = 4 Pice (also spelt Pisa or Paisa)
• 1 Pice = 3 Pies
So, to summarise:
Currency Breakdown in British India:
• 1 Rupee = 16 Annas
• 1 Anna = 4 Pice (Paisa/Pisa)
• 1 Pice = 3 Pies
• Thus, 1 Rupee = 16 x 4 = 64 Pice
• And 1 Rupee = 192 Pies
One Anna = 4 Pisa (Pice/Paisa)
In 1918, the Assistant Manager of a tea garden in Sylhet—then part of the Assam tea frontier under British India—earned significantly more than the labourers, reflecting the colonial racial and class hierarchies of the time.
💼 Estimated Monthly Wage of an Assistant Manager (1918, Sylhet Tea Estate):
• British/European Assistant Manager:
Rs. 150 to Rs. 300 per month
• Indian Assistant Manager (rare at the time):
Possibly Rs. 60 to Rs. 120 per month, depending on experience and estate size
📜 Historical Context:
1. British Planter Hierarchy:
• Superintendent/Manager: ₹300–₹500+ monthly
• Assistant Manager (European): ₹150–₹300 monthly
• Tea garden clerks (Indian): ₹20–₹50 monthly
• Sardars (labour supervisors): ₹5–₹10 monthly, plus rations
2. Perks Often Included:
• Rent-free bungalow or quarters
• Rations, tea, and servants (at estate cost)
• Occasional travel allowance and horse upkeep
3. Indianisation was minimal in 1918. Most assistant managers were British, often recruited through agencies in London and trained in Assam or Darjeeling.
Wage Comparison (Approximate, 1918):
Role Monthly Wage (Rs) Notes
Tea Garden Labourer ₹1–₹3 Plus in-kind rations
Sardar (Labour Overseer) ₹5–₹10 Often promoted from labour ranks
Indian Clerk ₹20–₹50 Literate staff, paid poorly
Indian Asst. Manager ₹60–₹120 Very rare in 1918
British Asst. Manager ₹150–₹300 With housing and food
British Manager ₹300–₹500+ Top of estate hierarchy
In 1917-18, a primary school teacher’s salary in Sylhet (then part of Assam Province under British India) was very modest, reflecting both the limited government investment in rural education and the subordinate status of teachers in the colonial hierarchy.
📚 Estimated Monthly Salary of a Primary School Teacher in Sylhet, 1918:
Type of School Monthly Salary (Rs)
Village (vernacular) school Rs. 5 – Rs. 10
Government-aided primary school Rs. 10 – Rs. 15
Town/Municipal primary school Rs. 15 – Rs. 20
📜 Historical Context:
1. Vernacular Teachers (Guruji / Moulvi):
• In rural Sylhet, many primary teachers were appointed in vernacular (Bengali or Urdu) schools or maktabs and were often not formally trained.
• Their salaries were often as low as Rs. 5 to Rs. 8, paid partly by the village community, local zamindars, or through minimal government grants.
2. Trained or Government-Aided Teachers:
• Teachers with a normal school qualification (teacher training) and posted at government-aided primary schools could earn up to Rs. 15–20 per month.
• Even in such cases, promotions were slow, and raises were rare. Many supplemented their incomes with private tuition.
3. Religious Teachers (Moulvis or Purohits):
• In maktabs and pathshalas, salaries were even lower, often supplemented by food, clothes, or gifts from the community.
4. Comparison with Other Roles (1918):
In stark contrast to the modest earnings of rural educators, positions in the tea industry offered significantly more lucrative compensation. An Indian assistant supervisor in a tea garden—tasked with managing labourers and overseeing tea leaf plucking—could earn between Rs. 30 and Rs. 60 per month. Their European counterparts commanded between Rs. 60 and Rs. 120, a salary six to twelve times greater than that of a village primary school teacher. Even junior clerical roles in British-run institutions or private firms typically fetched Rs. 25 to Rs. 40 per month, while a European junior clerk, if posted, might earn Rs. 60 to Rs. 80.
Against this economic backdrop, Akbar Ali Master’s decision to pursue a life of teaching—particularly within the primary education systems—speaks not only to his idealism and deep sense of social responsibility but also to the significant financial sacrifice he was willing to make in the service of his community. For nearly half a century, he dedicated himself to educating children across the rural expanse of greater Sylhet, becoming a quiet yet enduring force in the region’s educational awakening.
He commenced his duties at the Shaharpara Government Primary Model School, standing upon the grounds of his ancestral estate, School Bari, most probably shortly after the close of the academic year, in the latter part of April or the opening days of May, 1918. At that time, under the British Raj, the scholastic year for primary and secondary institutions was customarily inaugurated in March or April.
🧭 Interpretive Significance
This wage data not only sheds light on colonial-era economics but also illustrates how race, class, and access to education shaped livelihoods. It explains why early educators like Akbar Ali, who began teaching in 1918, were seen as moral leaders in the village, not for their income, but for their vision and commitment to uplift a marginalised community.
Final examinations for Class IX were typically held between November and February, varying with the regional academic calendar. In 1918, Akbar Ali completed his Class IX final exams at Kailashahar High School, a respected institution in a town steeped in the legacy of the ancient Tripuri Kingdom. Although he did not advance to the matriculation exam, his deep engagement with the curriculum and unrelenting passion for knowledge would leave a lasting imprint, not only on his own life but on the many lives he would later shape through the cause of education.
His memories of student life were a blend of quiet struggle and youthful resilience. He often recalled, with a touch of humour and distaste, the monotonous meals at the school lodging house—especially the inner core of banana stems cooked into a bland vegetable dish he could never bring himself to like. What weighed on him even more were the long, bone-weary journeys home during the holidays—two full days on foot from Kailashahar to Shaharpara, through dense forests, over ferry crossings, along sun-baked, dust-laden paths, until his legs swelled from the strain. Yet, in these trials, the character of the young Akbar Ali was forged—a character marked by endurance, curiosity, and an unwavering will to serve through knowledge.
During the British Raj, assistant managers in Indian tea gardens enjoyed a relatively privileged lifestyle compared to the general population. As part of the British colonial administration, they held significant authority over the local workforce. Their duties included overseeing tea production, managing labour, and maintaining the estate. Salaries were attractive, and they received perks such as housing, servants, and transportation, creating a distinct social hierarchy on the estates.
It was highly unusual for an Indian to hold the position of assistant manager in a tea garden. While Indians were employed in various roles—ranging from labourers to some supervisory positions—the higher ranks, including assistant managers, were largely reserved for British personnel. This reflected the broader colonial power dynamics and the British desire to maintain control over the lucrative tea trade, as scholars at the London School of Economics and Political Science have noted.
The tea garden manager’s job offer to Akbar Ali likely reflected his dedication to education and learning. Rather than appointing him as an assistant manager, he was more likely offered a supervisory position. At the time, Mohammad Akbar Ali was only fifteen years old and had completed the ninth standard. The manager must have recognised his extraordinary commitment: travelling far from his home in Tripura to attend school, staying in lodgings, and enduring two days of walking home during holidays.
