History of mosque and history of Islam in Hanoi
Islam came to Hanoi in the context that it had become a French concession; Indian merchants were the first to bring Islam to the capital. In a colonial country, living in a very different culture and a city built by capitalist ideology, the early Muslims in Hanoi had different ways of adapting. Based on the documents searched and synthesized, along
with the actual research process based on the in-depth interview method. The history of Islam in Hanoi is divided into 3 periods associated with two timelines: 1899 - with the times of asking for land to build mosques and cemeteries of the Muslim community in Hanoi; 1986 - marked the period of renewal and opening up of the country.
1: Before 1899
Indian merchants were the first Muslims in Hanoi, following the flow of trade they came to Hanoi to do business and trade and eventually they settled and lived here. The presence of Indians and Islam in Hanoi so far has not been clearly mentioned; however, the appearance in the second half of the nineteenth century to the beginning of the twentieth century was related to the policies of the French government (the period when Vietnam was a French colony). According to statistics, in 1890 there were about 16 Indians and 6 French Indians in Hanoi, this number continuously increased after that; in 1898 recorded the residence card of Mr. Soultan - an Indian, who later also took on the job of guiding rituals for the Muslim community in Hanoi. When Indians come to Vietnam, they bring their beliefs and religions with them; The religious activities of the first Muslims in Hanoi in the early days mainly practicing religion at home or gathering in small groups to express their religious beliefs to each other.
2: The period of creating the foundation and building the mosque in Hanoi from 1899 to 1986
Based on the earliest source available is the dossier set in 1899 with the title roughly translated as "Request for concessions by the Indians for the construction of a mosque, established by the Muslims in Hanoi", has shown the first impression of the Indian Islamic community in Hanoi. The 1899 dossier consisted of 6 handwritten letters and a map with the same basic content: asking the government to give concessions to the Muslim group in Hanoi, the land at Son Tay Street (now Son Tay, Kim Ma, Ba Dinh, Hanoi) to build a Masjid with a map of the land. Although considered, the land at Son Tay street is not the land that was granted to build the mosque later, information from the petitions shows that since 1899 the Indian Islamic community has developed, they are called by the French the term "musulmane" or Muslims; Their number at this time is not much but the need to have a sanctuary for religious practice has been very clear. In 1904, the applications for land to build mosques and cemeteries of the Muslim community in Hanoi appeared more often, shown in files 3352, 762, 58093,…. The petitions dated February 29, 1904, February 3, 1904, and February 7, 1904, all expressed the need: The Muslim group in Hanoi (including Indian, Malaysian, and some from other countries) after a long period of residence do not have land to build a Masjid and cemeteries; Therefore, they made a request to the Governor General of Indochina in the hope of being considered for a piece of land in the city to build a masjidl and another land outside the city to build a cemetery for their group. In a letter dated March 2, 1904, the Muslim group mentioned the number of Muslims in the congregation as 80 people, "I have the honor to send a letter of request to the Governor-General signed by 80 people. In response to the above request, meetings, investigations, and reviews were conducted; The city government held a meeting with a group of Muslims in Hanoi and asked them to give a sketch of the land they needed and the mosque they wanted to build. In addition, the request for the cemetery was also reviewed: "Because the big official told me to check the county to see if there is any land near where the City can make a Graveyard and see how much land can be given on which side; have to report to the big judge. I have obeyed the orders of the great mandarins, I consider that in this county, there is a place where the Cemetery bends to the land of Kim Ma Giang Vu village, and half of the land is two acres but there is no burial, the land adjacent to that Cemetery belongs to the village land. Giang Vu, it's convenient if you can take to make a Graveyard; so please respectfully review (April 8, 1904)". Approved the report of a city administrator on April 23, 1904: the land area requested by the Hanoi Muslim group has an area of 2400m2 at the corner of Avenue Henri d'Orléans (now Phung Hung Street) and Etoffes street (now Hang Vai Street) is long, but the above land has been exchanged before, so now there are only two pieces of land left: one is a land of 721,200m2 on To Lich river road (now Hang Luoc street). ) and the land of 980,200m2 at Avenue Henri d'Orléans
Commenting on the Muslim community in Hanoi at that time, in a document dated April 5, 1904, by Domergue (the mayor of the city) sent to his superiors, it was mentioned that the number of Muslims in Hanoi was exactly about 50 people, the individuals who signed the land application form were either fabric traders on Soie Street (now Hang Dao Street) or guards for merchants; they are moderate people, live well with the native population and rarely cause trouble, among them are French and English; they also demanded to be treated like their fellow believers in Saigon with the grant of land for the construction of the Masjid. The documents dated November 5, 1904, and November 17, 1904, in addition to the notes on the accuracy of the documents, mentioned Mr. Soultan - who was the Imam of the Muslim community in Hanoi at that time. On August 24, 1904, a regular meeting was held under the chairmanship of the Mayor of the city - Domergue, according to the meeting report: in response to the request of the Muslim group, the city directed and sought Searching for the remaining unused land, two land plots were unanimously approved to meet the requirements of the Muslim group: a land plot of 721,200m2 on To Lich river road and a plot of land of 980,200m2 at Henri d'Orléans. It is necessary to mention more about the time of construction of the Masjid. In the current documents about the Al-Noor mosque, there is the same information that the Al-Noor mosque was built in 1885 and completed in 1890; however, based on the original documents available, it was not until the end of 1904 that the proposed site for the construction of the Masjid was approved by the city council. As such, the Masjid can only be built after 1904; As for the landmark of 1885, there are two possibilities: (1) It is the year of formation of the Muslim community in Hanoi when a group of believers gathers together at a certain place for religious activities; (2) Is some important milestone (of an individual or Muslim community) not the time of construction of the mosque (In fact, in front of the mosque gate (on the right-hand side) there is a sign made of copper contains some basic information about the Masjid's history; however, this plaque was stolen at the end of the 20th century). It can be seen that since the early years of the XX century, in Hanoi, there has existed a Muslim community with about 50 followers, most of them are foreigners with Indian nationality, and some are Malaysian, Arabian, French, English, doing business and trading in Hanoi Old Quarter; Leading religious practice is still carried out by the Indians and the need for a mosque was the greatest desire of the first group of followers in Hanoi. Since 1930 the number of Indians in Hanoi has increased rapidly due to the "frauds" in the city's election policy, this is mentioned by Philippe Papin: "The Indian community...(in 1890 there were 23 people, in 1913 there were 75 people, in 1930 there were 238 people, and in 1940 there were 375 people) but in contrast, men accounted for three-quarters. Men make up such a large number because of the election fraud policy of some parties. After 1930, some mayors brought Indians from Pondichéry and to thank them for their kindness these people would vote for them…In return, the city allowed them to trade on their own…”. Perhaps, the increase in the number of Indians in the 1930s was a reason for Do Quang Hung to say: “…a small community of Muslims appeared in the 1930s…”. File number 5028 mentions that the head of the Islamic (Islamic) Commission in 1934 was an Indian named Abdul Vahab, and in 1942 Yahia Mohamed was mentioned as the leader of the group of Muslim associations. Arabian, Malaysian, and Muslims in Hanoi. In 1953, the mosque in Hanoi was repaired due to damage after the war. The Muslims living and working in Hanoi at that time was called the Black West by the natives and their mosque was called the "Black West temple", due to anthropological differences. In the autobiographical book of Nguyen Cong Hoan there were descriptions of Muslims in Hanoi: “…In Hanoi, the Black West sold cloth and rented houses on Hang Dao street. They speak our language, every language has a tongue curling: Hair nhamr xur motr metr (25 coin a metter). Every Friday afternoon they close their shop to go to masjid, on Song To Lich street. The little brothers helped them while the owner was away and had to stand in the street because the door was closed and locked. The Black West in Vinh speaks with a native Nghe accent. When I first heard it, I was so surprised, I thought they also spoke with a Northern accent like the Black West of Hanoi.". Before the revolution: “… Black West rented houses at the end of Hang Dao Street (with 5, 6 houses) to sell cloth. Nguyen Cong Hoan's autobiography also explains a series of land contracts collected and mentioned in Hanoi's Old Quarter in the first half of the twentieth century through Phan Phuong Thao's cadastral documents with house numbers 10, 12 Fish Rows; No. 24, 26 Hang Dao is called "the mosque". In addition, Phan Phuong Thao also mentioned that after the second world war, Hang Dao had many changes with "...appeared black Western brands selling cloth, that is, Indians trading in wide-colored cotton fabrics white, black, khaki…”
About the name of the mosque in Hanoi. Through the surviving photographic documents, the original name of the mosque is Mosquee Musulmane (meaning mosque of Muslims). Its current name is Al-Noor Mosque (Al-Noor Mosque). Currently, there are no documents that mention the renaming of the mosque; However, according to the deputy of the management board of the masjid, the masjid was renamed in the 80s of the twentieth century. In the North, there also existed parallel another masjid in Hai Phong that operated until the late 60s-70s of the XX century; Not much is known about this masjid, but perhaps the mosque in Hai Phong was also built in the late 19th century to the early 20th century. To serve the needs of Muslim merchants and North African mercenaries for France. Referring to Muslims in Hanoi and mosques in Hanoi cannot ignore Mr. Azimula's family. Azimula whose Vietnamese name is Doan Hong Cu from Karachi; in the 40s of the XX century he moved to Hanoi to live; here he married Mrs. Nguyen Thi Bi. They have 4 children: Doan Son Quy (adopted son of Azimula), Nguyen Thi Hoi (stepchild of Bi) Doan Hong Phu (1952), and Doan Hong Cuong (1954). Azimula's family can be considered the surviving early Muslim family to this day. There is no document that clearly states that since 1940 Mr. Azimula has taken over the responsibility of overseeing the cathedral in Hanoi; However, it can be affirmed that from the 50s of the twentieth century until now, Mr. Azimula's family has taken care of the mosque and the Muslim cemetery. During the mid-twentieth century, the Muslim community in Tonkin in general, and Hanoi, in particular, were not only Indian, Malaysian, and Arabian merchants but also North African French mercenaries in Indochina (mainly Algerian, Moroccan, and Senegalese). In the book Indochina War Through the Voices of French Soldiers, a report was mentioned with the title "Report on Ramadan of Tuyen Quang POW camp" (July 9, 1951) with the content "... Thank you President Ho Chi Minh and the people of Vietnam for allowing us to organize Ramadan. And especially in our position now as prisoners of war…we wouldn't have the right to organize Ramadan if it wasn't for your kindness…Our camp commanding officer also wanted to join Ramadan with us by allowing us a full day of rest, giving us a big buffalo, and handing us cigarettes.” North African mercenaries for the French also left their mark in Ba Vi (Hanoi) with the Moroccan gate; For religious activities at noon every Friday, they often cycle or ride to the mosque in the center of Hanoi to attend. After the Geneva Agreement (1954), the number of Muslims in Hanoi strongly influenced the policy of repatriation and migration after the war. Religious activities at the mosque were quiet, the number of Muslim followers at that time was just over a dozen people (mainly Azimula's family). At some point, the mosque in Hanoi closed and faced the risk of converting functions due to limited activities with a small number of Muslims. In general, the "foundation" period has marked new developments of the Muslim community in Hanoi with an emphasis on building a mosque and a cemetery for the community. Regarding religious activities, during the time when there was no mosque, the Muslim community in Hanoi performed religious acts individually or gathered at a rented place to live together. , in the early days, there were ritual guides (Imams); to when having the mosque, they often come to pray at noon, every Friday. In terms of believers, the majority are foreigners with Indian, Arab, and Malay nationality and North African mercenaries for France; Their dakwa at this time is almost passive, and the number of signals is mainly natural increase or immigration from outside; The majority of Vietnamese Muslims in this period were women who married foreign Muslim men, and they and their children converted to their husbands.
3: After 1986
In 1986, Vietnam entered a period of strong change associated with changes in policies on the economy, culture, society, and foreign affairs. The opening of the economy and diplomacy helps Vietnam have many new relationships, especially with Muslim countries. The presence of embassies, representative offices of Muslim countries, and organizations in Hanoi is also reviving the religious life at Al-Noor mosque. Religious activities and ceremonies at Al-Noor mosque from 1986 to 2007, were supported by foreigners (ambassadors, and staff from Muslim countries) in Ha Noi. In 2007 Mr. Abdul Salam (from An Giang) was appointed as Imam at Al-Noor mosque, and in 2011 Mr. Mieu Abbas (from Ninh Thuan) was appointed to replace Imam at the mosque. In the same year 2011, the Church Administration Board was born (launched on February 12, 2011), which is a great step forward in organizing and operating activities of the Muslim community in Hanoi. Up to now, the Church Administration Board has undergone 2 congresses with each term of 5 years: the first congress (2012-2017), and the second congress (2018-2023). Recently at Al-Noor mosque, there are two Imams standing in rotation at the mosque. The establishment of the Management Board (in 2011) helped religious activities here be organized in a strict, systematic, and orderly manner. The number of Muslims in Hanoi from 1986 to now tends to increase, in 2021 there will be about 650 followers, including nearly 200 Vietnamese. During this period, the face of Islam in Hanoi also brought new images suitable to the general situation and trend of the country./
Researcher: Kim Thanh San
References
1. Dang Bang – Dao Hung, “The North African Gate in Ha Tay”, Past and Present Magazine, No. 249/2005.
2. Nguyen Cong Hoan (1998), Remember what to write, Publishing House. Writers Association, Hanoi.
3. Nguyen Manh Hai (2019), Islamic Organization in Hanoi, Master's Thesis in Religion, University of Social Sciences & Humanities, Hanoi.
4. Nguyen Van Luan (1974).
5. Philippe Papin (reprint) (2021), History of Hanoi, Publishing House. World, Hanoi.
6. National Archives Center I (2004), Indochina War through the voice of French soldiers, Publishing House. People's Army, Hanoi.
7. Pham Hong Tung-Tran Viet Nghia (2019), Modern history of Hanoi (1883-1945), Publishing House. Hanoi.
8. Phan Phuong Thao (cb) (2013), Hanoi Old Quarter in the first half of the twentieth century through cadastral documents, Publishing House. National politics, Hanoi.
9. N°4545: Residence de Ha D**g, 1899, Demande de concession des Indiens en vue de construction d'une mosquée, formulée par les musulmans de Hanoi.
10.N°762: Service Du Cadastre Et Des Domain de Hanoi, 1904-1905, Demande de cession des terriains conmunaux dam la villed'Hanoi formulée par groupe de Musulmans à Hanoi pour construction d'une mosquée en 1904, pg. first.
11.N°3352: Residence de Ha D**g, 1904, Demande de cession d'un terrain sis à Hanoi formulée par un groupe de musulmans.
