VOICE OF GLOBAL UMMAH
Volume 194, July 31, 2011
Thiruvananthapuram, Kerala, India
Editors: Mohamed & Rashida Ziauddin
In the Name of Allah, the Most Beneficent and the Most Merciful
Thiruvananthapuram, Kerala, India
Editors: Mohamed & Rashida Ziauddin
In the Name of Allah, the Most Beneficent and the Most Merciful
EDITORIAL:
We ended our overseas trip with our last stop at Thiruvananthapuram (Trivandrum) which is the capital of the State of Kerala. This is the third and last exclusive part of the DIVERSITY OF UMMAH series. Historically Kerala was the gateway for Islam to enter India. Not surprisingly Kerala has some of the oldest mosques in India including one called Valiyapalli at Jonakappuram which is 1400 years old.
Those who believe that ISLAM SPREAD EXCLUSIVELY BY THE SWORD should enlighten themselves by understanding the history of Muslims in Kerala, Tamil Nadu et.c and realize that businessmen and traders cannot start their business in a new country WITH A SWORD. Almost all natives of India in the South converted to Islam voluntarily.
We highlighted a large part of this E-Zine on Mosques in Kerala given their historical and architectural uniqueness besides emphasizing on the history of Islam and Muslims in Kerala. Nearly quarter of the population of Kerala are Muslims reflecting a much higher percentage of Muslims compared to national average.
India's biggest mosque, capable of accommodating 25,000 people at a time, will come up on a 12 acre site at the sprawling 'Knowledge City' complex of an Islamic Centre of learning near here.
Estimated to cost Rs 40 crore, it will be one of India's important Islamic cultural centres, sources at the Jamia Markazu Ssaquafathi Ssunniyya, an education and cultural organisation, said.
Work would begin within five months and be completed in less than two years, they said. Thrissur-based architect Riyaz Muhammad, designer of the mosque, said it would be based on the Mughal architectural style. "It will strictly follow the green building concept so that the built-up area harmoniously blends with the greenery around", he told PTI.
The building would cover eight acres and be surrounded by a four acre green belt and beautiful garden. Besides a vast prayer hall, the complex would have an auditorium for seminars, a huge library and facilities to accommodate over 1000 people at a time, he said.
Located at Karanthur about 10 km from Kozhikode, Markazu is an Islamic centre of learning and charity, headed by religious scholar Kanthapuram A P Aboobker Musliyar.
Those who believe that ISLAM SPREAD EXCLUSIVELY BY THE SWORD should enlighten themselves by understanding the history of Muslims in Kerala, Tamil Nadu et.c and realize that businessmen and traders cannot start their business in a new country WITH A SWORD. Almost all natives of India in the South converted to Islam voluntarily.
We highlighted a large part of this E-Zine on Mosques in Kerala given their historical and architectural uniqueness besides emphasizing on the history of Islam and Muslims in Kerala. Nearly quarter of the population of Kerala are Muslims reflecting a much higher percentage of Muslims compared to national average.
India's Biggest Mosque to Come up at Kozhikode,
KERALA
KERALA
www.ssfmalappuram.com
India's biggest mosque, capable of accommodating 25,000 people at a time, will come up on a 12 acre site at the sprawling 'Knowledge City' complex of an Islamic Centre of learning near here.
Estimated to cost Rs 40 crore, it will be one of India's important Islamic cultural centres, sources at the Jamia Markazu Ssaquafathi Ssunniyya, an education and cultural organisation, said.
Work would begin within five months and be completed in less than two years, they said. Thrissur-based architect Riyaz Muhammad, designer of the mosque, said it would be based on the Mughal architectural style. "It will strictly follow the green building concept so that the built-up area harmoniously blends with the greenery around", he told PTI.
The building would cover eight acres and be surrounded by a four acre green belt and beautiful garden. Besides a vast prayer hall, the complex would have an auditorium for seminars, a huge library and facilities to accommodate over 1000 people at a time, he said.
Located at Karanthur about 10 km from Kozhikode, Markazu is an Islamic centre of learning and charity, headed by religious scholar Kanthapuram A P Aboobker Musliyar.
THIRUVANANTHAPURAM, KERALA
The word Thiru Ananthapuri, means the City of Anantha or the abode of the sacred thousand-headed serpent Anantha, who forms the couch on which reclines Lord Vishnu, the preserver in the Trinity of Hindu gods. MUSLIM CHILDREN IN KERALA
Panoor Muslim Jama-Ath Murukkumpuzha Muslims of KeralaQuran study class every Friday 07.30pm-8.30pm
(Tourist resort in Kerala) 
Muslim woman practicing Kalari one of the oldest fighting systems in existence (www.defense.pk)
Indian Martial Arts-- Kalaripayattu.
(www.defence.pk)
Kalaripayattu - The Orient's treasure trove, a gift to the modern world and the mother of all martial arts. Legend traces the 3000-year-old art form to Sage Parasurama- the master of all martial art forms and credited to be the re-claimer of Kerala from the Arabian Sea. Kalaripayattu originated in ancient South India.
Kung- fu, popularized by the monks of the Shoaling Temple traces its ancestry to Bodhi Dharma - an Indian Buddhist monk and Kalaripayattu master.
Crafted in ancient South India drawing inspiration from the raw power and sinuous strength of the majestic animal forms - Lion, Tiger, Elephant, Wild Boar, Snake, and Crocodile ........ Kalaripayattu laid down the combat code of the Cholas, the Cheras and the Pandyas. Shrouded in deep mystery and mists of secrecy Kalaripayattu was taught by the masters in total isolation, away from prying eyes.
(Sunset in Kerala)
(Scenic view in Kerala) 
(Boathouse in Kerala) HISTORY OF ISLAM IN KERALA- PART I
Islam is believed entered into India through Kerala. There are historical records of commercial trading between Kerala and Middle East during 7th Century AD. The Jews and Arabs of the pre-Islamic period were among the pioneers of spice trade with Kerala. The religion of Islam was also by these traders from Middle East, who later settled in Coastal belt of Kerala. To this day Muslims are very proficient in trade and commerce. Muslims in Kerala, as anywhere else in the world, are close-knit unit clear-cut religious and political agenda.
Historians says that Muslim history in Kerala go back to 7th century AD when the religion originated in Arabia. The numbers increased in the 9th century. In the 8th century there were many centers for religious conversion in the state. Pallibana Perumal’s (He was one of the prominent king of Cheraman Perumal dynasty who embraced Islam ) pilgrimage to Mecca was a major influence in this regard.
It is believed that Malik Ibn Dinar, a disciple of Prophet Mohammed was the first person who propagated Islam in Kerala. The history of Muslims in Kerala is closely intertwined with the history of Muslims in nearby Laccadives islands.
Mappila Rebellion of 1921 was a great chapter of India's freedom struggle. It was the expression of the built up frustration and rage amongst Muslims against British Government and landlords. Variyankode Kunhahammad Haji, Ali Musliar and Veliyankod Umar Khazi were the prominent Muslim leaders who lead this rebellion. The British tried to split the Hindus and Muslims as part of their 'divide and rule' strategy. Many Muslims were hanged or deported. The British were eventually forced to abandon their scheme to deport large numbers of Muslims to Andamans.
Relief organizations came to the aid of widows and orphans. One of the orphanages established of this purpose still exists on Maryhill in Calicut. None of the community in Kerala lost wealth and people compared to Muslims of Kerala, especially from Malabar.
Social, educational and service organizations evolved around Muslim religious institutions. Ponnani was a major center of higher learning. Students from foreign lands came to study there. There were institutes attached to mosques in Ponnani, Thanoor, Thirurangadi, Parappanangadi, Nadapuram, Kodiyathur, Mahi, Vadakara and Payannur some 700 years ago.
From the end of the 19th century to the first three decades of this century those who led the community include Hamadini Sheik, Vakkam Abdul Kadar Maulavi, and K.M. Seethi Sahib. A number of social and political organizations have formed to enhance English and modern education among Muslims.Vakkam Abdul Kadar Moulavi was a leader who made significant contributions in the social arena from 1873 to 1933. He was the founder of the famous newspaper 'Swadeshabhimani' and two other newspapers.
Muslim League the first true political organization came in to being in 1937.Leaders like K. M. Seethi Sahib joined the Muslim League from Congress.In the first elections in Travancore Muslim League and Congress ran under an alliance. Mr. T. A. Abdulla became a minister. In Cochin state Mr. Seethi Sahib was elected unopposed to the state assembly. Both he and Mr. V. K. Kutty Sahib fought for the rights of Muslims in the state.
Arabic language played a dominant role in the culture of Kerala Muslims. There were several Kerala writers of worldwide renown in Arabic.
Several Kerala Muslim writers have made their impact on Malayalam literature. These works include novels, short stories, poetry, history, and travelogues. Among Kerala Muslim writers one name that stands out is that of late Vaikkam Muhammed Basheer.
Islam in Kerala- Part II
(www.prokerala.com)
Today, Muslims form the second largest religious community in Kerala constituting 24.7% of the total population. Majority of the Muslim population is in the northern districts of the state. Malappuram has the largest Muslim population followed by Kannur, Kozhikode and Wayanad.
UNIQUE MARRIAGE CUSTOMS OF MUSLIMS IN KERALA
Oppana Muslim Dance
Oppana Muslim Dance
(indianholiday.com)
"Oppana is a dance form and a performing art practiced by the Muslim women in the Malabar region of Kerala, especially the districts of Canaonore, Calicut and Malappuram.
It is believed that the word Oppana derives its origin from the word Afna (Arabic).
It is performed to commemorate the nuptial celebrations of the bride and is part of the wedding festivities. It is a famed form of social entertainment. Maidens and the female relatives of the bride sing and dance clapping their hands.
The bride is decked in finery and intricate ornaments and seated in the middle on a high seat called the peetam. The bride’s friends and other young ladies clap their hands rhythmically to the beat of the song and dance around her. There are about 15 performers including the musicians. The dance is not vigorous and the steps are simple and movements graceful. Sometimes a type of Oppana called Oppana Chayal is performed that does not involve the clapping of hands. The other type of Oppana is Oppana Murukkam.
The songs sung are called Mappilapattu and are sung firstly by the leader and the remaining women lend the chorus. Two or three girls lead the dance and the rest soon join in. The songs’ themes are usually teasing comments and insinuations to the marital bliss and the shy bride’s emotions. The language is a combination of Arabic & Malayalam.
In some households the men also perform the Oppana for the groom’s entertainment. In these cases it is performed before leaving for the bride’s place. It is there that the wedding (Nikkah) is performed. In some cases the men also perform the Oppana as the groom enters the Maniyara (Bridal Chamber). The instruments played along are the Harmonium, Ganjira, Tabla and Elathaalam.
(Source: www.mapsofindia.com)It is believed that the word Oppana derives its origin from the word Afna (Arabic).
It is performed to commemorate the nuptial celebrations of the bride and is part of the wedding festivities. It is a famed form of social entertainment. Maidens and the female relatives of the bride sing and dance clapping their hands.
The bride is decked in finery and intricate ornaments and seated in the middle on a high seat called the peetam. The bride’s friends and other young ladies clap their hands rhythmically to the beat of the song and dance around her. There are about 15 performers including the musicians. The dance is not vigorous and the steps are simple and movements graceful. Sometimes a type of Oppana called Oppana Chayal is performed that does not involve the clapping of hands. The other type of Oppana is Oppana Murukkam.
The songs sung are called Mappilapattu and are sung firstly by the leader and the remaining women lend the chorus. Two or three girls lead the dance and the rest soon join in. The songs’ themes are usually teasing comments and insinuations to the marital bliss and the shy bride’s emotions. The language is a combination of Arabic & Malayalam.
In some households the men also perform the Oppana for the groom’s entertainment. In these cases it is performed before leaving for the bride’s place. It is there that the wedding (Nikkah) is performed. In some cases the men also perform the Oppana as the groom enters the Maniyara (Bridal Chamber). The instruments played along are the Harmonium, Ganjira, Tabla and Elathaalam.
MUSLIM WEDDING IN KERALA
(www.zawaj.com)
(www.zawaj.com)
zawaj.com
The father of the bride performing Kanya-dhan (promising his daughter's hand) to the bridegroom at a Muslim wedding in Trivandrum, Kerala state, India
Indian Muslims follow the same pattern in Nikah as followed by the Middle-Eastern Muslims. Before the wedding there are some ceremonies in both the girl's and the groom's house, which is full of singing and dancing, strictly according to the rules laid down in Islam. A henna ceremony is held in the bride's house. There is no rule which says that the groom has to stay in the brides house after the Nikah.
After the wedding there is a big reception, given by the bride's parents to guests from both sides, i.e.the groom's side as well as the bride's side. After the reception the groom's party returns with the bride to the groom's house, if the groom is from the same city. But if the groom is from another city it depends on the timing of the train or plane which the groom's party will use for the return journey. Or if they have come in their cars it will depend on the groom's family's convenience. The family of the groom also throws a reception to welcome and honour the new bride. This reception is known as dawat-e-walima. This walima occurs one or two days after the wedding. Indian Muslim brides receive gifts form the groom's family known as burri (gold jewels, expensive clothes, money etc.).
Muslim weddings in India are celebrated in a grand way, a tradition which has come down from the Mughul rulers and Sultans of medieval India.
(Deeba Abdin)
Indian Muslims follow the same pattern in Nikah as followed by the Middle-Eastern Muslims. Before the wedding there are some ceremonies in both the girl's and the groom's house, which is full of singing and dancing, strictly according to the rules laid down in Islam. A henna ceremony is held in the bride's house. There is no rule which says that the groom has to stay in the brides house after the Nikah.
After the wedding there is a big reception, given by the bride's parents to guests from both sides, i.e.the groom's side as well as the bride's side. After the reception the groom's party returns with the bride to the groom's house, if the groom is from the same city. But if the groom is from another city it depends on the timing of the train or plane which the groom's party will use for the return journey. Or if they have come in their cars it will depend on the groom's family's convenience. The family of the groom also throws a reception to welcome and honour the new bride. This reception is known as dawat-e-walima. This walima occurs one or two days after the wedding. Indian Muslim brides receive gifts form the groom's family known as burri (gold jewels, expensive clothes, money etc.).
Muslim weddings in India are celebrated in a grand way, a tradition which has come down from the Mughul rulers and Sultans of medieval India.
(Deeba Abdin)
THE JUMA MASJID
(keralapilgrimcenters.com)
The Juma Masjid, Palayam Mosque (Palayam Pally Trivandrum) The Masjid-i Jahān-Numā (Arabic: مسجد جھان نما, the 'World-reflecting Mosque'), commonly known as the Palayam Pally of Trivandrum, is the principal mosque of Trivandrum in Kerala, India. It is a Juma Masjid (Friday Mosque). The Juma Masjid, Palayam Mosque is the most important mosque in Thiruvananthapuram, India. Situated at Palayam, the mosque has a temple and a Christian church as its neighbours, establishing the communal harmony of Keralites.
(Rajesh Kumar, Indiradevi, Rajagopal)
(Rajesh Kumar, Indiradevi, Rajagopal)
Mishkal Mosque
(www.globaltourister.com)
Kozhikode Kerala
(www.rocksea.org)
An architectural and historical landmark, the mosque was constructed by the Arab businessman and ship-owner, Nakhooda Mishkal, nearly 700 years ago. Built extensively out of wood, it is supported on 24 carved pillars and sports 47 doors. The intricate carvings on the ceilings and doors, gopuram style entrance arches, and the absence of minarets is reminiscent of Kerala's temple architecture. (www.globaltourister.com)
Muchundi Mosque (Muchundipalli)
(one of the oldest mosques in Kerala)
(one of the oldest mosques in Kerala)
(www.en.encylopedia.com)
Muchundi Mosque is a mosque located in Kozhikode (also known as Calicut) in the Indian state of Kerala. It is one of the oldest mosques in Kerala, with a unique temple architecture.It is about 800 years old and it is famous because of Shaikh Zainuddin Makhdoom II, the author of famous book Tuhafat Ul Mujahideen. It was in this mosque where he had his dars, teaching students and probably this is where he wrote his famous book which chronicles the history of Islam in Malabar.
This Masjid is that it had a bilingual stone inscription dating back to the 13th century. It is written in Arabic and an older form of Malayalam. Scholars have translated it to read that one Shihabuddin Raihan, a freed slave built this mosque out of his own money on the land donated by the local ruler.
Karbala Palli Kollam Mosques
Karbala Palli
Serving as the Eid gah for the city’s Muslims, the Karbala Maidan and the adjacent Makani mosque holds importance in the history of Kollam. It has been known as Karbala, ever since a Muslim Jamindar, the leader of 80 other Muslims in the army, was sent to the gallows after a rebellion alleging religious persecution in the British army. His martyrdom was compared to that of Imam Hussain at Karbala in Iraq. The soldier’s mosque known as Pattala Palli in Malayalam jargon was built in 1898 for the Muslim soldiers stationed in the city.
HAZRATH KADUVAYIL THANGAL DARGAH SHAREEF
THIRUVANANTHAPURAM, KERALA
THIRUVANANTHAPURAM, KERALA
HAZRATH KADUVAYIL THANGAL DARGAH SHAREEF, THIRUVANANTHAPURAM
HAZRATH KADUVAYIL THANGAL DARGAH is another place of pilgrimage that houses the shrine of a famous local Muslim saint. It is on National Highway 47 and attracts people from all religions, who seek the saint's blessings. The centre of attraction is the holy shrine (Darga) of the renowned Sufi Saint known as Kaduvail Thangal, one of the descendants of Prophet Muhamad (PBH).
Mithqalpalli Mosque - Kozhikode
Kerala
Kerala
(www.keralapilgrimcenters.com)Jama Palli, a 14th-century Mosque at Kozhikode
(www.keralapilgrimcenters.com)
The spread of Islam in Kerala was mainly through the Arab traders who reached the Malabar coast. From the 7th century onwards the religion attained deep roots in the cultural history of the state. Many mosques of the northern parts of Kerala are centuries old.
The famous Jama palli in Kozhikode dates back to the 14th century. This single storied Muslim shrine can accommodate around 1000 worshipers at a time and has the largest floor area among the mosques of Kerala.
The intricate wood carvings on the ceilings inside the mosque resemble the ancient temple architectural style of Kerala. The wooden walls and ceilings of the inside of the mosque are carved with verses from sacred Arabic texts.
Situated at Kuttichira, the Kozhikode Jum-a Masjid (Jama Palli, as it is called locally) is neighboured by the Mishkal mosque and Muchundipalli, two other ancient mosques of the district.
Jonakappuram Valiyapalli Muslim Palli
The 1400 year old Valiyapalli at Jonakappuram is believed to be the second mosque erected on Indian soil by Malik Ibn Dinar, after the famous Cheraman Juma Masjid in Kodungalloor. As the mosque was destroyed by sea erosion, it has been rebuilt several times and the present structure is said to be constructed on the remnants of the ancient mosque. The Jonakappuram Valiya Palli is believed to have been reconstructed on the remnants of the ancient mosque built by Malik ibn Dinar 1400 years ago. After the Cheraman Juma Masjid in Kodungalloor , this is second mosque erected on Indian soil. But the original mosque got destroyed in the fury of the sea. The mosque was later rebuilt many times.
Ponnani Juma Masjid & Dargh Shareef of Yemeni Sufi Saint
www.ponnani-public.blogspot.com A 600 years old Mosque was designed by a Hindu Carpenter for a sufi saint who came from Yemen. After the unfortunate fall from top of the mosque while completing the construction, the carpenter was buried inside the mosque. Its believed that only one large teak wood was used for the construction of whole building. In all entrances to the mosque one can read Quranic inscriptions engraved on it.
VALIYA JUMA MASJID
VALIYA JUMA MASJID, MALAPPURAM.DARGAH OF MALAPPURAM SHAHEEDS( MARTYRS)
This is an important pilgrim centre of the Muslims of Kerala.. Adjoining the mosque is the mausoleum of the Malappuram shaheeds (martyrs) whose brave exploits have been immortalised in the Mappila ballads. URS-E-SHAREEF : The four day annual festival ( Urs-e-Shareef ) at the dargah shareef and mosque (nercha) is celebrated in the month of April every year.
Sayyid Alavi Thangal Mouladdavila Mampuram
Sayyid Alavi Thangal Mouladdavila MampuramVery Famous Mosque located at Tirurangadi in Malappuram District of Kerala. Related historically to the 'Mappila Lahala' of 1921 against the then British Government.
The shrine and mausoleum of Qutubu Zaman Sayed Alavi Thangal (Thangals : the religious leaders of the Malabar Muslims)
The shrine and mausoleum of Qutubu Zaman Sayed Alavi Thangal (Thangals : the religious leaders of the Malabar Muslims)
The famous Mosque and dargah shareef in Mamburam, is a major pilgrimage centre and has the mausoleum of famous Thangals (respected members of the Muslim community. Muslim shrine and receptacle for Mazars of the Thangals (the pious religious leaders of the Malabar Muslims), situated in A.R.Nagar village is a major pilgrimage centre of Muslims.
HISTORY OF MUSLIMS IN KERALA - PART III
www.anantapuri.com
(Dr. P.K.John)
www.anantapuri.com
(Dr. P.K.John)
Kerala had connections with Arabia from the time of Solomon. Arabs traded with Kerala for gold, ivory, monkeys and peacocks. Arab merchants came to Kerala from Egypt long before the Romans. Their main port was Alexandria and ours Kodungallore. Pre Khuran references to black pepper, swords from India and teak in Arab poetry indicate trade connection to Kerala. It took about 30 to 40 days for Arabs to make the journey to Kerala.
Muslims of Kerala have always believed that their origins in Kerala go back to 7th century AD when the religion originated in Arabia.
The numbers increased in the 9th century. In the 8th century there were many centers for religious conversion in the state. Cheraman Perumal's pilgrimage to Mecca was a major influence in this regard. The history of Muslims in Kerala is closely intertwined with the history of Muslims in nearby Laccadives islands.
The numbers increased in the 9th century. In the 8th century there were many centers for religious conversion in the state. Cheraman Perumal's pilgrimage to Mecca was a major influence in this regard. The history of Muslims in Kerala is closely intertwined with the history of Muslims in nearby Laccadives islands.
Kerala's only Muslim kingdom was Kannanore's Arakkal family.
Historians disagree as to the time period of Arakkal rulers. Some claim that ancient coins date the Arakkal rulers to the 8th century. Kerala historian Mr. A. Sridhara Menon seem to believe that the Arakkal kings came to power in 16th or 17th century and issued their coins at the earliest in the 18th century. One of the rulers that presided over the kingdom was Junumma Beevi who ruled for 49 years. By 1909 Arakkal rulers lost Cannanore and cantonment. By 1911 there was further decline with loss of "chenkol and udaval".
During those years they allied and clashed with the Portuguese, the Dutch, the French and the English.
The British played the biggest part in removing all vestiges of titles and power from the Arakkal rulers. One of the last kings Arakkal Abdu Rahiman Ali Raja (1881 -1946) was active in helping his subjects. The last ruler was Ali Raja Mariumma Beevi Thangal. After her time the family broke up.
Historians disagree as to the time period of Arakkal rulers. Some claim that ancient coins date the Arakkal rulers to the 8th century. Kerala historian Mr. A. Sridhara Menon seem to believe that the Arakkal kings came to power in 16th or 17th century and issued their coins at the earliest in the 18th century. One of the rulers that presided over the kingdom was Junumma Beevi who ruled for 49 years. By 1909 Arakkal rulers lost Cannanore and cantonment. By 1911 there was further decline with loss of "chenkol and udaval".
During those years they allied and clashed with the Portuguese, the Dutch, the French and the English.
The British played the biggest part in removing all vestiges of titles and power from the Arakkal rulers. One of the last kings Arakkal Abdu Rahiman Ali Raja (1881 -1946) was active in helping his subjects. The last ruler was Ali Raja Mariumma Beevi Thangal. After her time the family broke up.
During the time of the Samuthiries the Muslims of Malabar played major role in the local army and navy as well as ambassadors to Arabia and China. They also forged alliances with Moslil rulers of Gujarat and Bijappur. Even before this period they had settlements in Perumathura, Thakkala, Thengapattanam, Poovar and Thiruvankottu in southern Travancore.
Muslims from Pandi Desham migrated meantime for trade to Erattupetta, Kanjirappalli, Mundakayam, Peruvanthanam and Vandiperiyar in Kottayam district. In the 17th century trade links were established with places like Kayamkulam and Aleppy in the west. It was during the time of Samuthiris that the title of 'Marakkar' was created.
During the reign of the four Marakkars played significant role in trade. During the time the second Marakkar Muslims spread from port areas to hiiilsides of Valapattanam, Theekkodi, Pandalayani, Kakkadu, Kozocodu, Ponnani. From there many migrated to Palakkadu. Muslim influence reached it's peak at the time of Kunjali Marakkar (4th). After Kunjali Marakkar and Samuthiri parted company Muslim influence declined.
Muslims from Pandi Desham migrated meantime for trade to Erattupetta, Kanjirappalli, Mundakayam, Peruvanthanam and Vandiperiyar in Kottayam district. In the 17th century trade links were established with places like Kayamkulam and Aleppy in the west. It was during the time of Samuthiris that the title of 'Marakkar' was created.
During the reign of the four Marakkars played significant role in trade. During the time the second Marakkar Muslims spread from port areas to hiiilsides of Valapattanam, Theekkodi, Pandalayani, Kakkadu, Kozocodu, Ponnani. From there many migrated to Palakkadu. Muslim influence reached it's peak at the time of Kunjali Marakkar (4th). After Kunjali Marakkar and Samuthiri parted company Muslim influence declined.
During the Dutch period a prominent Muslim trader named Mooskoi spearheaded the development of trade centers in Chenganacherri, Pandalam, Kayamkulam, and Alappuza. During the time of Hyder Ali and Tippu Sultan there was a revival amongst Muslims of Malabar. The Arakkal king signed a treaty with Hyder Ali. Samathuri followed up with his own treaty with Hyder Ali. In the post Tippu era king Pazassi waged war against the British with the help of Malabar Muslims. In the 19th century anti-british riots erupted on account of their repressive policies.
The British passed a very repressive act in 1852.19th century saw political servitude and financial ruin. The 1832 earth quake in Malabar and subsequent famine led to mass migration of Muslims to Cochin and Travancore. A prominent leader at the end of 19th century was Veliyankottu Ummarkhasi. From the end of the 19th century to the first three decades of this century those who led the community include Hamadini Sheik, Vakkam Abdul Kadar Mawlawi, and Seethi Sahib.
The so called "MAPPILA LAHALA'' was actually a chapter of India's freedom struggle. It was the expression of the built up frustration and rage amongst Muslims against British Government and land lords. Many prominent Muslims played leadership roles in the "Khilaphath movement' and Indian National Congress.
The British tried to split the Hindus and Muslims as part of their 'divide and rule' strategy. Many Muslims were hanged or deported.
The British were eventually forced to abandon their scheme to deport large numbers of Muslims to Andamans. Relief organizations came to the aid of widows and orphans. One of the orphanages established then still exists on Maryhill in Calicut.
The so called "MAPPILA LAHALA'' was actually a chapter of India's freedom struggle. It was the expression of the built up frustration and rage amongst Muslims against British Government and land lords. Many prominent Muslims played leadership roles in the "Khilaphath movement' and Indian National Congress.
The British tried to split the Hindus and Muslims as part of their 'divide and rule' strategy. Many Muslims were hanged or deported.
The British were eventually forced to abandon their scheme to deport large numbers of Muslims to Andamans. Relief organizations came to the aid of widows and orphans. One of the orphanages established then still exists on Maryhill in Calicut.
Social, educational and service organizations evolved around religious institutions. Ponnani was a major center of higher learning. Students from foreign lands came to study there. There were institutes attached to Mosques in Ponnani, Thanoor, Thirurangadi, Parappanangadi, Nadapuram, Kodiyathur, Mahi, Vadakara and Payannur some 700 years ago.
In the nineteen hundreds a number of social and political organizations evolved. Muslims who were used to only Arabic education began to give greater emphasis to English education. The government encouraged private Muslim educational institutions and educators. Vakkam Abdul Kadar Moulavi was a leader who made significant contributions in the social arena from 1873 to 1933. He was the founder of the famous newspaper 'Swadeshabhimani' and two other newspapers. He was the greatest leader in modern education among Muslims. Several high schools and elementary schools were started by the Muslim community during this period. Attaining school in Malappuram and a Mohamadan high school in Aleppy came in to existence along with other educational institutions in Edava, Kozikode, Mahi, Ernakulam, Vettathu, and Puthiyangadi.
Muslim League the first true political organization came into being in 1937. Leaders like K. M. Seethi Sahib joined the Muslim League from Congress. In 1924 'Al Amin' newspaper was started to promote social well being and nationalism amongst Muslims. In 1932 joining with Christians and Ezavas, Muslims demanded proportionate representation and won 8 seats in the State assembly in Travancore. Mr P. K. Kunju became the chief whip. Muslims participated in various phases of the Indian independence struggle such as the salt law protest, and non-cooperation with the rulers.
In the first elections in Travancore Muslim League and Congress ran under an alliance. Mr. T. A. Abdulla became a Minister. In Cochin state Mr. Siti Sahib was elected unopposed to the state assembly. Both he and Mr. V. K. Kutty Sahib fought for the rights of Muslims in the state. Cochin Mail and Chandrika were Muslim newspapers who played major roles in these efforts.
Muslim League which was started in Malabar in 1937 extended their activities into the newly formed Kerala state. After India's independence Muslim League continued to be politically active although there were dissident voices from time to time. Muslims also actively participated in the political process through Congress, Socialists and communists.
In the Panampilly ministry Mr. A. A. Rahim and in the E.M.T. ministry Mr. T. A. Majeed served. Ms. Ayisha Bhai was deputy speaker. In the Pattam Thanu Pillai ministry Mr. P . P. Ummarkoya was minister of education. Both Mr. Sithi Sahib and Mr. C. H. Mohamad Koya have been speakers. In the subsequent years a number of prominent leaders became ministers. The list of names include C. H. Mohamad Koya, P. K. KUNJU, E. K. Impichi Bawa and Avukkadar Kutty Naha.
There were a multitude of organizations working in the social, educational, cultural and religious spheres by now. Several arts colleges and an engineering college in Quilion and postgraduate institutions in Faroke, Pulikkal and Arikkode are matter of great pride for the Muslim community of Kerala.
There were a multitude of organizations working in the social, educational, cultural and religious spheres by now. Several arts colleges and an engineering college in Quilion and postgraduate institutions in Faroke, Pulikkal and Arikkode are matter of great pride for the Muslim community of Kerala.
Kerala Muslims follow their religious practices stringently. Belief in one God, prayers five times a day, Ramzan fast, Zakath and Hajj are some of the traditional observances of Islam. Prayers are usually held in mosques. A religious scholar named 'Khathib' leads the prayers. Friday prayers are mandatory for Muslims. The mosques called Juma masjids are ruled by an elected local committee.
Muslim marriages are based on contract principle. After wife's death or divorce second marriage is allowed. At the time of the wedding the amount of money the father of the bridegroom will give to the bride's father is publicly announced. It is called 'mahar'. Bride's father and bridegroom will repeat the amount of mahar.
Women do not have an active role in the ceremony. There is women only ceremony 'thali kettu', which is a Kerala tradition rather than Islamic. Under certain circumstances divorce is possible according to Muslim law, This is called 'thalak'. Like the houses of Namputhiri brahmins and nairs Kerala Muslim houses were also 'nalukettu'. A central court yard was completely surrounded on all four sides by buildings. Muslim women wear 'mundu' with a coloured border, blouses with long sleeves and a head gear called 'thattam'. In addition to ordinary jewelry women wear gold or silver waste bands.
Women do not have an active role in the ceremony. There is women only ceremony 'thali kettu', which is a Kerala tradition rather than Islamic. Under certain circumstances divorce is possible according to Muslim law, This is called 'thalak'. Like the houses of Namputhiri brahmins and nairs Kerala Muslim houses were also 'nalukettu'. A central court yard was completely surrounded on all four sides by buildings. Muslim women wear 'mundu' with a coloured border, blouses with long sleeves and a head gear called 'thattam'. In addition to ordinary jewelry women wear gold or silver waste bands.
In ancient times the ornaments and hair styles distinguished Christians, Muslims and Hindus. Kerala Muslims had several subdivisions. Some of these subgroups are known by such names as dakkini, labba, Kachmeman, nainar, ravuthar, marakkar, and koyimar. The dakkini group are descendants of the armies of sultan of Bijapur. Labbas are traders. They live in Kerala as well as Tamil Nadu. Labbas are of Arabic extraction. Ninars are believed to be converts from the Drawidians. Ravuthars were active in trade.
Muslims of Malabar are collectively referred to as 'Mappilas'. Kachumemons are descendants of traders of Gujarati origin. Another group called vattakolikal are of Arab decent and are mostly traders. They are also called navathukal. Koyimar originated in the area of Malabar called chowa and played a major role in internal and external trade.
Muslims of Malabar are collectively referred to as 'Mappilas'. Kachumemons are descendants of traders of Gujarati origin. Another group called vattakolikal are of Arab decent and are mostly traders. They are also called navathukal. Koyimar originated in the area of Malabar called chowa and played a major role in internal and external trade.
Arabic language played a dominant role in the culture of Kerala Muslims. There were several Kerala writers of worldwide reknown in Arabic. They wrote books on grammar, religion, medicine, and history. Subsequently a version of Arabic -Malayalam with Arabic script of Malayalam words developed. The vast Arabic Kerala literature includes love songs, battle songs and poetry and prose. Many original Arabic works were also translated in to Arabic-Malayalam. Kerala Muslims also had distinctive recreational sports.
Women's 'oppanapattu', men's 'baithu', kathupattu, kolukali aravanamuttu are some of these art forms. In central Malabar there was a practice called 'padayani'. Muslims owned 'kalaris' where they trained in traditional techniques. Some Muslims were also wrestlers. Muslims entered newspaper industry nearly 80 years back. Early newspapers had such names as 'Keraladeepakam', 'sathyanadakahalam', 'sathyaprakasham' and 'Malabari'
Women's 'oppanapattu', men's 'baithu', kathupattu, kolukali aravanamuttu are some of these art forms. In central Malabar there was a practice called 'padayani'. Muslims owned 'kalaris' where they trained in traditional techniques. Some Muslims were also wrestlers. Muslims entered newspaper industry nearly 80 years back. Early newspapers had such names as 'Keraladeepakam', 'sathyanadakahalam', 'sathyaprakasham' and 'Malabari'
Several Kerala Muslim writers have made their impact on Malayalam literature. These works include novels, short stories, poetry, history, and travelogues. Among Kerala Muslim writers one name that stands out is that of Vaikkam Mohamad Bashir.
RAMADAN MUBARAK TO YOU ALL
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