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The Momna (Momin), also spelled Mumna or Momina, are a Muslim community originating in the state of Gujarat in India. Historically tied to the Satpanthi Ismaili tradition, the Momna who converted to Islam through Ismaili Shia missionaries. [1] Over centuries, the Momna experienced persecution, shifts in religious alignment, and widespread migration, which led to the emergence of distinct religious subgroups as well as a sizable global diaspora.[1]

History and origin

The Momna community’s origins lie in the fifteenth-century Satpanthi Ismaili movement shaped by religious figures such as Imam al-Din (Imamshah).[2] Early Ismaili missionaries such as Pir Satgur Noor and Pir Tajdin converted agrarian and artisan communities in northern Gujarat, particularly around Sidhpur, Patan, and Mehsana.

During the reign of the Mughal Emperor Aurangzeb, Ismaili Momnas faced prolonged persecution. Many practiced taqiyyah (religious dissimulation), externally adopting Sunni customs to avoid harassment.[3][4] Over time, parts of the community drifted away from their original Ismaili identity. Those who remained are referred to as “the Momnas of the old faith” (junā dharma nā moman) or , while those who assimilated into Sunni Islam became known as “Chiliyas” or “the Momnas of the new faith” (navā dharma nā moman).[2]

Clan-based surnames

Within the Ismaili Momna subgroup, community identity developed around clan-based surnames derived from ancestral villages, occupations, or shared lineage. Common Momna surnames include: Maknojia, Charolia, Maredia, Prasla, Karedia, Kadiwal, [2], Umatiya, Dholasaniya, Mahesania [2], Manesia, Dhuka, Karowadia, and Badarpura.[2] These names remain widespread in India and across the global Ismaili Momna diaspora.

Historical Tensions Between Maknojia and Maredia Communities

Historical records and documented accounts describe a period of violence affecting members of the Maknojia community, attributed to individuals associated with a Maredia militant group. Reports indicate that Maknojia civilians were targeted in a series of attacks, including incidents in which explosive devices were placed in footwear outside jamatkhanas, resulting in multiple fatalities.

Available sources characterize the Maknojia community during this period as nonviolent. Testimonies and documentation emphasize that those affected were primarily civilians and that there was no organized armed retaliation in response to the attacks, even in the face of repeated violence.

Archival materials and survivor accounts record significant loss of life and lasting psychological and social impacts on affected families. These events continue to form an important part of collective memory within the Maknojia community.

The legacy of this period has contributed to enduring mistrust between segments of the Maknojia and Maredia communities. In some cases, this has influenced social relations, including attitudes toward intercommunity interaction and marriage. At the same time, historians emphasize the need to confirm such accounts using multiple independent sources and to avoid generalizing the actions of specific individuals to an entire community. [1]People of India Gujarat, Volume XXI, Part Two, edited by R.B. Lal, P.B.S.V. Padmanabham, G. Krishnan & M. Azeez Mohideen, pp. 965–971. [2]

Religious divisions

The Momna community is now divided into three endogamous religious groups:

  • Shia Momna: Located mainly in Mehsana District, Ahmedabad city, and the talukas of Dholka and Dhandhuka. Several villages around Sidhpur continue adhering to the Shia Imami Ismaili Nizari sect under the Aga Khan.[1]
  • Sunni Momna: Concentrated in approximately fifty-four villages in Wankaner and Morbi talukas of Rajkot District, and in nine villages of the Momin Navgam Sunni Jamat in Sanand Taluka of Ahmedabad District.[1]
  • Wahabi Momna: Present in regions of Mehsana and Banaskantha.[1]

Present circumstances

Historically, the Momna community relied on agriculture and weaving, and many early migrants to urban centers in India worked as taxi drivers and in small restaurants.[1] Over time, economic mobility, led to a wide diversification of occupations.

In their diaspora communities, particularly in the United States, Canada, and East Africa, Momnas have expanded into a broad range of sectors. Many transitioned from entry-level service jobs into ownership of:

  • Convenience stores
  • Wholesale distribution outlets
  • Manufacturing facilities
  • Restaurants and food-service chains
  • Franchised retail businesses
  • Hotels and motels
  • Car dealerships
  • Television media ventures
  • Steel fabrication plants
  • Venture capital funds
  • Private equity funds
  • Software development firms

These shifts reflect significant socio-economic growth and entrepreneurial expansion within the community.[5][3]

Momna professionals are also active in corporate sectors, finance, engineering, information technology, healthcare, and the medical field, demonstrating increasing educational attainment and integration into mainstream economies.[1]

See also

References

  1. ^ a b c d e f g h i j k People of India Gujarat, Volume XXI, Part Two, edited by R.B. Lal, P.B.S.V. Padmanabham, G. Krishnan & M. Azeez Mohideen, pp. 965–971.
  2. ^ a b c d e f Asani, A. (2002). Ecstasy and Enlightenment: The Ismaili Devotional Literatures of South Asia. I.B. Tauris.
  3. ^ a b Daftary, Farhad (1990). The Ismailis: Their History and Doctrines. Cambridge University Press.
  4. ^ Hollister, John Norman (1953). The Shi‘a of India. Luzac & Company.
  5. ^ Hollister, John Norman (1953). The Shi‘a of India. Luzac & Company.