Abstract

The article seeks to convey the legacy of a renowned pioneering reformist, Dr. Baduideen Mahmud and his contribution to the transformation of socio-political and educational frameworks which inspired generations with his unwavering dedication. Especially, to those within the marginalized communities in the Muslim demographic by demonstrating his profound commitment to equality, justice, academics and politics. Dr. Baduideen Mahmud was a visionary with the commitment to reform the nation’s education and promote the importance of it, the reforms he implemented had transcended mere words, leading to the meaningful changes – enhancing the National educational systems, broadening access to higher educational systems, and advocating for the rights of marginalized communities. Additionally, his initiatives to decentralize higher education by enabling national government funded educational opportunities and enhance the professionalism of teaching by initiating the teacher training programs represented a significant transformation in making education accessible across the nation. Dr. Baduideen Mahmud had predicted the value of education would be invaluable and he wished to break the stereotyping of students working after a short study period and promote the higher education opportunities that he has made available. As a visionary and a pioneer of education he had manged to lay the foundation for the future of many. Dr Mahmud’s legacy reflects that of a principled leader who regarded education as not just a means of individual success but as a crucial national necessity for collective development. His influence continues to resonate in the institutions he fostered and in the lives of those empowered by his lasting reforms.

“A community must be politically recognized before it could do anything great and contribute its proud share towards the progress of the country. An individual however great, however cleaver, however patriotic, cannot honestly feel happy in his individual greatness, when the section to which he belongs and from which he derived all his inspirations lies humiliated and relegated to an inglorious place in the political structure of his country”‘ – Dr. Baduideen Mahmud

A pioneer flourished during the nationalist Movement between the 19th and 20th century during which Sri Lanka was facing issues with ethnic diversity and colonialism, his aim being to contribute to the nation and aid in uplifting his community, this noble gentleman was Dr. Baduideen Mahmud. With his expansive knowledge and illustrious career he took the lead in reforming national economic social and political matters to help the nation maintain its stability and independence during times of chaos and frustration. In addition to this, he lent aid to the political leaders to substitute in places of power to avoid conflicts in leadership. In addition to the expansive contribution to the political field, another remarkable field he developed was the educational reformation and upliftment.

Born in Matara, as the youngest of twelve siblings Badiudeen Mahmud’s lineage originates from the “Mukaddam” family of Weligama which was one of the most distinguished families in Sri Lanka. His father S.L.M Mahmud Naina Marrikkar Mathicham and mother Fathima Natchiya were conservative, religious and dedicated parents with the will to educate their children while providing a liberative atmosphere for extra curricular activities, which laid the ground work for Dr. Baduideen Mahmud ’s future endeavors. He was an alumni of St. Thomas’ College and Wesley College in Colombo, later completed his Cambridge Senior Examinations at Zahira College Colombo where he showed great aptitude in

literature, tennis and athletics. It was here that he first met the late S.W.R.D. Bandaranaike, who upon having returned from Oxford in 1925 was invited to speak at the Zahira College Colombo Literary Association where Dr. Baduideen Mahmud was the Secretary. Thus began the very long and close friendship which would soon shape the future of Sri Lanka (Latheef Farook, 2012) .

Later, within the years of 1931- 1937, he proceeded with his education at the Aligarh Muslim University in India, where his passion for becoming a leader flourished. Academically, he excelled in his Bachelor of Arts Examinations as the top student. Some of his further achievements include a gold medalist at All India Public Speaking Competition, the Aligarh – The Oxford Meston Prize in 1937 for outstanding debating ability, and being appointed editor of the university’s magazine for two successive years and finally in 1935 he was unanimously elected president of the U.P. University Students Federation. He presided over the All-India Students Conventions at Lucknow and organized the All-India Students Movement. While he was enrolled at Aligarh, Mahmud persuaded Muslim leaders in the Second Round Table Conference at London to support the Indian independence movement; the people that he persuaded included Shaukat Ali, Muhammad Ali Jinnah, Muhammad Iqbal, Mukhtar Ahmed Ansari, Muhammad Shafi, Zafar Ali Khan, Syed Mahmud, Bacha Khan, Mirza Ismail, and Syed Sultan Ahmed (Sailan Muslim, 2012).

Upon Dr. Baduideen Mahmud ’s arrival in Sri Lanka the Muslim League organized a reception to welcome

him, this reception hosted notable figures like T.B.Jayah, Mohammed Macan Makar and many others. In 1939, he began his struggle for independence once he was elected as the

president of the Muslim League and re-established close connections with S. W. R. D Bandaranaika. This close experience allowed him to make key connections with the leaders of the independence movement while granting him access to fulfil his goals in communal development. The partnership welcomed him into the UNP [United Nations Party] when S.

1. R. D Bandaranaika was rumored to be the most qualified candidate for the position of the Prime Minister. However due to many disappointing events they broke away and formed a new party : SLFP [Sri Lanka Freedom Party] with Dr. Baduideen Mahmud as one of the founding members. When the party won the 1956 elections Mahmud’s unwavering support and contribution was recognized and he was assigned the role of a joint General secretary. Dr. Baduideen Mahmud was later responsible for the formation of the Islamic Socialist Front based on the belief that the SLFP had promises towards the Muslim community that needed to be fulfilled and true to his word, Dr Mahmud began his works in reforming the Muslim community.

During his time, the society was dominated by Colonial Christianity, and they introduced missionary schools in order to prioritize the Propaganda of Christ. Therefore their target population was the elite class of Sinhala and Tamil community that was educated in English and thus the Muslim community that had no place in the elite community were ignored and could not take part in the missionary schools due to their religious propaganda. This gap was widened by the fact that Muslims primarily spoke Tamil and were not fluent in the Sinhala language and ultimately resulted in the formation of a community that was uneducated and backwards in the time where an intellectual community was flourishing. In addition to this, there was a lack of involvement of Muslim Religious leaders in the legislative council and the Political committees thus a lack of representation of the voice of Muslim for their community.

Towards the later half of the nineteenth century, certain Muslim leaders were appalled by this trend, which isolated them from the primary branches of the nationalistic movement, which was then multifaceted, and it was during these moments that the emergence of M.C. Siddie Lebbe, a legal practitioner by profession and a social worker, was an essential turning point in the Muslim community’s awakening to resolve the significant concerns of the time. M.C. Sidde Lebbe and Dr. Baduideen Mahmud shared the same political and communal ideologies, while the initiatives were taken by the former, the later was inspired by his contributions thus continued his work. M.C Sidde Lebbe, was a visionary who preached the

importance of education amidst the ignorant community, he aimed to encourage the Muslims to break the stereotype associated with them since the 19^th century.

As an educationist and a advocate for the intellectual development Dr. Baduideen Mahmud made strenuous efforts to reform the Muslim community to a more intellectually oriented one and help progress the involvement of Muslims in legislative, administrative and judicial matters. A key point in his motives were to progress the education of Muslim women, by providing them with the necessary educational facilities and required institutions, especially targetting the underprivileged Muslim population in the Eastern Province and Puttalam. He believed in the education of Girls for a brighter future for them often saying “educating a boy is educating an individual but educating a girl is educating a community”. This motion was not a simple task as there were many challenges that threatened this goal. First and foremost, the government of 1944 were unsure of implementing a system of free government eduction since it the initiative at the time would require equal learning opportunities and facilities across the nation. This task seemed to be a financial strain on the nations funds.

Secondly, the limited access to modern education in places like Kattankudy, Beruwala, and Akkaraipattu which mostly relied on traditional religious schools [Madarasa] and gaining their willingness to join. Despite these questions, Dr. Baduideen Mahmud made attempts to contribute to the funding of education to his best extend and incorporated Islamic teaching with the modern education system to encourage a dual learning system. In 1938, after his arrival from the Aligarah Muslim University, he was invited to present a speech at Galle Face Green for the celebration of Prophet Muhammed (sal), in which he urged the Muslims of Sri Lanka to learn the Sinhala language because it would retain the position of the official language of Sri Lanka after independence. He further believed, this would ease any misunderstandings between the Sinhalese and the moor community. Since the adoption of the Tamil language did not necessarily benefit the community rather proved to be disadvantageous by isolating them. Though this idea was contested negatively at the time, it is due to his efforts that the community was able to progress and rebuild harmony within the nation. These nationalistic and communal ideologies were embedded in him through his experience at the University. He gained a deeper understanding in the fields of Islamic education, political science, history and law, inspired by the Indian liberal icons such as Mahatma Gandhi, Jawaharlal Nehru and Mohammed Ali Jinnah through the Indian liberation struggle.

In a wider scope, his efforts at reformation began to shape initially from 1970 – 1977 when he held the position of the Minster of Education in Sri Lanka. Dr. Badiudeen Mahmud put his words into action by making changes in the local education system in order to make it accessible. He focused on occupying local language as a medium for education, reformation of the curriculum to suit modern and professional developments, develop schools in rural areas, the expansion of universities, funding national education and teacher training, improving the infrastructure of Muslim schools to incorporate Islamic education into the curriculum, and finally to achieve educational equality and social justice.

During the latter stages of the 20^th century, despite receiving independence from the British, their colonial legacies still remained amidst national aspirations and social inequalities. Most of the educational system was dominated by the British models and standards, which meant only 2% of the population (often the elite upper class) received education, thereby forming an increased need for English speakers in government jobs. This led to a marginalization of the Sinhala and Tamil speakers and the lack of attention paid by the government to fund the local language education. Dr. Baduideen Mahmud ’s initiative to prioritize education in the mother tongue and strengthened the need for education locally.

He focused on creating opportunities for students who are well versed in their mother tongue. The curriculum thus adopted these changes and included subjects to suit modern professional and practical requirements. He also expanded the range of subjects beyond the traditional list to include fields like technical sciences, agricultural studies, science education to prepare them for a range of professional occupations and daily life necessities. These initiatives had been the key turning point for the youth o the nation at the time as more opportunities presented themselves for development and growth in various sectors.

In addition to the educational reformation it was also important that the educational facilities and institutions should develop alongside the curriculum itself. In light of this Dr. Baduideen Mahmud had targeted the rural areas with no centers for education or those with run down infrastructure. Considering how Colombo had been the center of modernity and development, it was clear that most schools in the town were secure and well provided, but beyond them lied areas marked by deep inequalities and marginalized education due to the

lack of proper infrastructure, trained teachers, and resources. Within his period of ministership, there was a noticeable expansion of Muslim Schools by the year 1984, with 671 Muslim schools including 125 Maha Vidyalayas with graduate staff (College, 2025) . A few examples include: his most iconic achievement Zahira College Gampola: to which he was the founding principal. He transformed the modest school from a minor 67 students studying in huts to a glorious institution with over 2000 students by the end of 1960, marking the school as a leading institution for education in Sri Lanka (Sailan Muslim, 2012) .

He also aided the progression of the Badiudeen Mahmud Girls’ College Kandy, which was renamed by him to advance Muslim girls’ education in Sri Lanka and Arafath Vidyalaya, Weligama which was originally founded by his father, Dr. Baduideen Mahmud supported its development and upheld its legacy of inclusive education for rural Muslim children. Most of the schools that originated from his policies had prioritized the rural and minority communities, and targetted rasing the standard of underprivileged Muslim Students in Sri Lanka. Dr. Baduideen Mahmud ’s reformations helped shift the Muslim community’s trajectory from trade based livelihood to professional careers in Medicine Engineering and academia (Zahira College, 2025).

Dr. Badiudeen Mahmud’s unwavering commitment to uplift rural communities through access to education, was the critical foundation to expanding higher education, ultimately culminating the never ending trend of development at university student level institutions that could serve the aspiration of underserved regions. His contribution to the higher education began in 1974, with the construction of the Jaffna campus fulfilling a long

standing aspiration of the Northern Province (University of Jaffna, 2023). The campus was inaugurated by the past Hon. Prime Minister of the Republic of Sri Lanka, Mrs Sirimavo Ratwatte Dias Bandaranaike with Dr. Baduideen Mahmud serving as the Pro- chancellor. Its this institution that later transformed into the university of Jaffna in 1978, claiming its position as one of the top universities in Sri Lanka. Furthermore, Dr. Mahmud had supported the development of the University of Kelaniya which traces its roots to the Vidyalanka Pirivena which was originally recognized as a university in 1959 (University of Kelaniya, 2021).

Through his efforts to higher education, its clear that Dr. Mahmud’s aim was to transform education from a privileged to a right. He enabled students from all backgrounds to access university level education within Sri Lanka, resulting in an increase the literacy rates of the nation in the South Asian region. By decentralizing university access and promoting wider inclusion policies Dr. Baduideen Mahmud helped demolish barriers in education and indirectly advocate for gender equality in education systems.

Based on the systematic development of education throughout Dr. Baduideen Mahmud ’s career its clear that his efforts at reformation were not isolated to student based education but became a continuum of educational development. Beginning from local rural schools, laying the foundation and developing national level universities, gradually progressing to the national education system and culminating the expansion of university education. In furtherance of his streak, he recognized the need to sustain the developing educational system and improve the quality of of the educational sector. This could be done by improving the service of teachers, the conditions of the administrative staff, and the educational staff. Dr. Baduideen Mahmud ’s changes were to uplift the professional standards by creating equal opportunity and provide service recognition. He led the creation of new teacher training colleges to cater to the growing demand of qualified educators who were well versed with pedagogical skills, child psychology and bilingual proficiency. Under his era of transformation, he raised the standards of teachers who would fortify the National Educational Service and paved the path for generations of educators that would carry forward his dreams of education reformation and progression.

To conclude the legacy of a renowned pioneering reformist, Dr. Baduideen Mahmud ’s contribution to the transformation of socio-political and educational frameworks has

inspired generations with his unwavering dedication. Especially, to those within the marginalized communities in the Muslim demographic by demonstrating his profound commitment to equality, justice, academics and politics. Dr. Baduideen Mahmud had implemented reforms that transcended mere words, leading to the meaningful changes – enhancing the National educational systems, and broadening access to higher educational systems, and advocating for the rights of marginalized communities. Additionally, his initiatives to decentralize higher education and enhance the professionalism of teaching represented a significant transformation in making education accessible across the nation. Ultimately, Dr. Baduideen Mahmud ’s legacy reflects that of a principled leader who regarded education as not just a means of individual success but as a crucial national necessity for collective development. His influence continues to resonate in the institutions he fostered and in the lives of those empowered by his lasting reforms.

Bibliography

 “Badi Revolution and Its Disappointing Aftermath | Daily FT.” Www.ft.lk, 26 July 2018, www.ft.lk/Columnists/Badi-revolution-and-its-disappointing-aftermath/4-659815

College, G. Z. (2025). Gampola Zahira College. Blogspot.com. https://gampolazahiracollege.blogspot.com/2012/05/

History. “History.” Kln.ac.lk, 2021, www.kln.ac.lk/about/history. Accessed 21 July 2025.

“History | University of Jaffna.” University of Jaffna, 22 Feb. 2023, www.jfn.ac.lk/history/. Accessed 21 July 2025.

Latheef Farook. “Crucial Muslim Support for Independence and Bandaranaike’s Assurances, by Latheef Farook.” Sri Lanka Muslims Web Portal, 6 Feb. 2012, sailanmuslim.com/muslim- issues/crucial-muslim-support-for-independence-and-bandaranaikes-assurances-by-latheef- farook/. Accessed 20 Aug. 2025.

Muslim, Sailan. “Badi-Ud-Din Mahmud – a Patriot by Akram Mukhtar.” Sri Lanka Muslims Web Portal, 19 June 2012, sailanmuslim.com/culture-heritage/badi-ud-din-mahmud-a-patriot-by-akram-mukhtar/. Accessed 21 July 2025.

Rahmathali. “Badi-Ud-Din Mahmud – a Patriot the Bottomline.-2009/06/17.” Blogspot.com, 2023, emraz.blogspot.com/2012/05/badi-ud-din-mahmud-patriot-bottomline.html. Accessed 21 July 2025.

Article Author: 

Sheiha Mariyam Amith 
Third Year Undergraduate,
Faculty of Arts,
University of Colombo