1
Degree Dissertation on:
RELIGIOUS EVOLUTION,
EDUCATION AND CONDITION
OF TAMIL MUSLIMS
Submitted by: I. Muhammed Saddam (Ad. No. 1291)
Submitted to: Principal, Degree Section
Darul Huda Islamic University
Chemmad, Thirurangadi,
Malappuram, Kerala
2
Declaration
I, Muhammed Saddam I, hereby declare that this
is my original work for completing degree last year of
Darul Huda Islamic University. This dissertation, entitled
“RLIGIOUS EVOLUTION, EDUCATION AND CONDITION OF
TAMIL MUSLIMS” has not been submitted to other any
certificate or examination. As I was very dedicated to the
work, I am sure that this will be very useful and valuable.
3
Acknowledgement
I hereby express my extreme gratitude for
all those personalities
who extended their helping hands towards me
when I approached them as a part of the project work.
I thankfully remember my parents, teachers, classmates,
mechanical helpers and moreover all my informants in Tamil Nadu
and Kerala. May Allah bless us and fulfill
what is aimed by this work.
4
Contents
Introduction ...................................................................................................................................... 5
Arrival and Spreading of Islam ........................................................................................................... 7
Muslims’ Presence in Tamil Nadu: Historical Background ................................................................... 8
Census Report ................................................................................................................................... 11
Muslim Populated Regions................................................................................................................. 13
Influence of Sufis .............................................................................................................................. 21
Famous Dargahs ............................................................................................................................... 22
Evolution of Islam in the Karaikal Region: Role of Sufis ..................................................................... 26
Islam in Pondicherry: Role of Sufi Sayyid Ahmad Moula Sahib .......................................................... 28
Religious Educational Movement ..................................................................................................... 32
Religious Education to a Piteous State ............................................................................................... 33
Important Arabic Colleges .................................................................................................................. 34
Presence of Samastha Kerala Islam Matha Vidyabasa Board (SKIMVB) ........................................... 37
Religious Condition .......................................................................................................................... 40
Stratification by madhb and aqeeda .................................................................................................. 40
Consciousness in Islamic Practices ..................................................................................................... 41
Islamic Literature ............................................................................................................................... 42
Special Character of Culture ............................................................................................................... 44
Stratification by Language ................................................................................................................. 45
Conclusions ..................................................................................................................................... 48
Bibliography .................................................................................................................................... 49
5
Introduction
This is a study report about Tamil Muslims, which answers for a number of
questions concerning with religious entity of Muslims in Tamil Nadu. Besides
concentrating either on an overall aspect or on political stand, this study handles with
religious entity, consisting religious evolution, education and condition, of Tamil
Muslims.
The Tamil Muslims belonged to the Tamil country of south- east India, which
was made up of a great quadrant, a little over 129,500 square kilometers, lying
between the sea and the Deccan plateau. Geographically, Tamil Nadu is far removed
from the north-western passes and the Gangetic plain. Its evolution, therefore,
possessed certain special characteristics. Peninsular or south India in general and
Tamil Nadu in particular had always had an independent political existence outside
the political sphere of the great northern empires of pre-Muslim India. This, though,
did not prevent interaction between the north and the south in the intellectual, cultural,
and religious fields.
Islam is a universal religion. It was spread over the globe through many
centuries and by different means. Prophet (PBUH) himself sent many group of his
fellows to propagate and preach Islam’s message. Historians in each country have
come forward to study and find out the evolution of Islam in their country. This is
also such like study with addition to other some important religious features. At first,
the arrival and spreading of Islam is discussed. Then, the ‘influence of Sufis’ among
Tamil Muslims is taken, because it has a vital role in the evolution of Islam in Tamil
Nadu. As the religious educational movement and religious condition are worthy to be
mentioned they too are discussed. Important features of the chapters are described
under certain sub-headings and needed references for the information are given after
every chapter.
The study outlined here is aimed at tracing the religious entity of Tamil
Muslim community from a socio-historic perspective. The following procedures were
employed as methodology during the investigation:
6
1. Informal discussions or contacts with prominent or non prominent
personalities in Tamil Nadu.
2. Survey of related printed books.
3. Searching on Wikipedia and other sites.
4. Unstructured questions addressed to a number of respondents to give
due representation to different strata of society, aiming at obtaining
unbiased opinions.
7
CHAPTER 1
Arrival and Spreading of Islam
In seventh century A.C., the Islamic political–cum religious revolution opened
a new chapter in world history. Great parts of the world stretching from Spain to
Arabia and from Arabia to china, Persia and Sind in the Indian sub-continent came
under the revolutionary sway of Islam.
Arrival of Islam in Kerala isn’t free from disputes of historians’ opinions.
These disputes are while all of them united in the fact that Arabs had made contacts
with Kerala, especially Malabar, before the days of prophet Muhammed (PBUH).
Also the Arab travelers like Ibnu Batutta, Abul Fida and Rasheeduddeen have given
clear accounts about Muslims’ presence in Malabar. But, none of them gives not clear
report about Muslim community in Tamil Nadu.
The accounts of contemporaries of Abu Zaid such as Ibn Kurdadiba and the
famous Arabian traveler and historian, al Masudi, have nothing more to add to our
knowledge of the Tamil country and the origin of Muslim communities there. But,
Ibnu Kurdadiba points out that in the country of Kumar i.e., Kanyakumari, both
fornication and wine-drinking were unlawful.1
During the second half of the tenth century, neither did the Persian writer, Al-
Istakhri, nor the Baghdadian, Ibnu Hauukal, shed any light on the Muslims of the
Coromandel coast. Neither does the ninth century Tamil classic Tiruvasakam by
Manikkavasagar shed any light on Muslim communities in Tamil country. But it does
mention the horse trade that was carried on in the Tamil country with the Arabs. Also,
the twelfth century Tamil classic, Periya Puranam by the great poet Sekkilar, does not
mention the presence of Muslims on the Coromandel coast. Nevertheless, we find
ample references to the conservative nature of the then Tamil society.2
8
Marco polo describes the Tamil country (Ma’bar in Arabic), as a part of the
Indian continent and as the finest and noblest in the world. He identifies Sundara
Pandya as principal ruler of Ma’bar, where pearl fishing and trade existed on an
extensive scale. He also identifies the port at Kayal, a great and noble city on the
Ramnad coast, under the control of the fabulously wealthy eldest brother of Sundara
Pandya. Ships from the Islamized countries of Hormuz, Kis, Dofaqr and Soer, Aden
and other Arabic countries touched Kayal, carrying merchandise and horses. Foreign
merchants, mostly Arabs and Persians, were well received and treated with fairness by
the ruler of Kayal.3
Here we saw that early Islamized Arab travelers and merchants, who sailed to
India, wrote about Tamil Nadu very little. Many of them including Ibnu Batutta are
silent about the existence of Muslim communities in Tamil Nadu. Nevertheless, as far
as south India is concerned, it is generally admitted that Islam arrived at the Malabar
and cholamandalam (choromandalam) coasts at very early date as a peaceful force,
contrary to what happened in northern India. Contrary to the Muslims of northern
India, the South Indian Muslims were used to living in states governed by non-
Muslims. There was no use in urging the rulers to create an Islamic society or to
criticize their “un-Islamic” habits. The best the Muslims could hope for was some
kind of autonomy in juridical matters, as Duarte Barbosa reports from Kayalpattinam
at the beginning of the sixteenth century.4
Muslims’ Presence in Tamil Nadu: Historical Background
There is no unanimity of opinions among scholars and historians about the
geneses of Islam in Tamil Nadu. Anyway, spread of Islam wasn’t fast and wide like in
Kerala. Several factors have caused to this, when Arab traders and missionaries and
Sufis mainly helped the spread of the new religion. It’s difficult to ascertain correctly
the roles played by the various factors in conversion from the time Islam set foot in
Tamil Nadu. Sufi influence has a crucial factor in spreading of Islam in the state.
However, this was very slow. Through the centuries, many personalities took part in
this process.
9
It is believed that Islam has reached in Tamil Nadu in hijra first century either
during the lifetime of prophet Muhammed (PBUH) or just later. In Kovalam, a coastal
region 35 km far from Chennai, there is the holy dargah of Hazrath Thameemul
Ansari, one of the swahaba of prophet Muhammed (PBUH). He was born in
Madeenathul Munawwara to Uu’az ( زBCDE) from al Hajraz Qabeela. He came to India
and Tamil Nadu during the rule of Islam’s second Khaleefa Hazrath Umar (R)
according to his order. That means there was presence of Islam before 23 H. or 644
A.C. which is the end year of Umar’s (R) reign. Thameemul Ansari’s two co-travelers
were Sa’d Ibnu Abee Waqas who was later buried in china and Ukkasha Ibnu Mikhjan
al Muhajiri. Coming to India, Thameemul Ansari first went to Sindh and become
Ameerul Mu’mineen there for 18 years.5
It appears that conversion to Islam were largely a rural phenomenon. The
conversions took place mainly in the villages of Seliyampatti, Gokilapuram and
Narayandevanpatti of Madras district, in the villages around the Kilakarai in Ramnad
district and in the villages near Tenkasi in Tirunelveli district (madras mail, 24 may
1932; rifaye 1987:66; interview with A..K. Rifaye at Madras). Between 1930 and
1935, at Tippanampatti in Tirunelveli district, several untouchables adopted Islam.6
It’s also possible that during the periods of famines, epidemics and natural calamities,
many Hindus would have joined the Islamic ranks, especially during 1778-85 and
1866-77, very much like those who joined Christianity.7
Sayyid Muhammed Moula Bukhari took part an important role in preaching
Islam in various regions of Tamil Nadu and Kerala. Muhammed Bukhari stayed in the
island of Kavarathi. His son Muhammed Moula was born in H. 1144. After being well
educated in Islamic subjects he was brought to Valapattanam in Kerala by his elder
brother Sayyid Ibraheem Qasim. Then he travelled from northern Kerala to
Kanyakumari and preached Islamic message and teachings. A famous Muslim scholar
of Tamil Nadu Umar Lebba Sahib met Sayyid Muhammed, while he was in Cochi,
and invited him to Tamil Nadu. Then he traveled in Thengapattanam, Kayalpattanam
like regions and many people become his disciplines or students. In the last days of
10
his life, he sent his disciplines to Tamil Nadu and Thiru-Kochi with the aim of
propagation of Islam. 8 Another one propagator of Islam Muhammed Bukhari
conducted his da’wa works in Madurai until his death there.9
Makhdoom family, which came from Yemen, propagated Islam in Kilakarai,
Kayalpattanam, Madurai, Tanjore, Thiruchirappalli, Nagore and other places in
Tamil Nadu.10
A member of Makhdoom family was behind the spread of Islam in Pandi Nadu
in Tamil Nadu. Pandi Muslims honour and respect his predecessors even today.
Sayyid Abdullah Pookoya Thangal in Chaliyam had sat in the position in the last
period.11
After the fall of Chola dynasty, the newly formed Vijayanagara empire
invited the Seljuk Turks from ottoman empire from the fractions of Hanafi (known as
Rowthers in south India) for trade link in 1279 A.C., then biggest armadas of Turks
traders and missionaries settled in Tharangambadi (Nagapattinam), Karaikal,
Muthupet, Koothallur and Podakkudi. Turks (Rowthers) were unable to convert
Hindus in Tanjore regions. The Turks settled in this area’s with their armada and
expanded to a moderate size of Islam community with population of almost 1 million
Rowthers. These new settlements were now added to the Rowther community.
Hanafi fractions having fair complexions, because they were more closely
connected with the Turkish than others in south. There are some Turkish Anatolian
and Turkish Safawid inscriptions found in wide area from Tanjore to Thiruvarur and
in many villages, seized by Madras museum and available for public viewing. Later in
the 1300 A.C. Arabs settled in the areas of Nagore, Kilakarai, Adirampattinam,
Kayalpatnam, Ervadi and Sri Lanka this people may have been the first Shafi
fractions (knowm as Marakkar in far south and coastal area of south India)
community of Islam. Shafi fractions also have mixed fair and darker complexion
because they were more closely connected with the Arabs then others in south Arab
traders also opened many new villages in these areas and settled. Intensive missionary
activities were carried out along the coast and a number of natives like Malaya and
11
Indonesia also embraced Islam. Arabs (Marakkars) missionaries marry local women
and convert them to Islam. This conversion made Marakkars to be very big Islamic
community of almost 2.5 million people.
Marakkayars like the Malabar Muslims, belong to the Shafi sect while the non
Marakkayar Muslims of Tamil Nadu belong to the Hanafi sect. This and other
reasons go to confirm the Malabar origin of the Marakkayar of Tamil Nadu. 12
Generally in India and whole south Asia, conversion to Islam seems to have been
affected through persuasion or pressure or due to the social discontent of some
downgraded Hindu caste members.13 Many Muslim scholars, historians and writers
subscribe to the role played by the Sufis in conversion of many Hindus in south India,
especially among the low castes. This is very obvious in the case of Tamil Nadu.
Census Report
When we compare the census reports of 2001 and 2011 it selves, we can see
the realty that Muslims are decreasing in Tamil Nadu as the years pass away.
Hinduism is growing more than Islam as well as Christianism.
Here is given religion based population report of Tamil Nadu in 2001 14
Religion Percentage
Hinduism 88.1%
Christianity 6.1%
Islam 5.6%
Others 0.2%
Here is also given religion based population report of Tamil Nadu in 2011, to
have a comparative study.15
Religion Percentage
Hinduism 88.34%
Islam 5.57%
Christianity 6.08%
12
Others 0.26%
Then, the district based Muslim population chart in Tamil Nadu in 2001 is
given below, from which we can easily understand rate of Muslim settlements
throughout Tamil country.16
District Total Male Female Sex ratio
Chennai 379206 197287 181919 922
Kancheepuram 113666 57977 55689 961
Vellore 350771 175771 175000 996
Dharmapuri 123469 63487 59982 945
Tiruvannamalai 78506 39239 39267 1001
Viluppuram 110120 54901 55219 1006
Salem 77648 39409 38239 970
Namakkal 26907 13429 13478 1004
Erode 77211 39044 38167 978
The Nilgiris 72766 35841 36925 1030
Coimbatore 227734 115855 111879 966
Dindigul 89680 44698 44982 1006
Karur 37272 16982 20290 1195
Tiruchirappalli 156345 78121 78224 1001
Perambalur 24778 11500 13278 1155
Ariyalur 7638 3841 3797 989
Cuddalore 102508 50317 52191 1037
Nagapattinam 112753 52446 60307 1150
Thiruvarur 83243 38652 44591 1154
Thanjavur 163286 76576 86710 1132
Pudukkottai 97723 47619 50104 1052
Sivaganga 59642 29066 30576 1052
Madurai 137443 69664 67779 973
Theni 48066 23994 24072 1003
Virudhunagar 43309 21299 22010 1033
13
Ramanathapuram 174079 80472 93607 1163
Thoothukkudi 72875 33548 39327 1172
Tirunelveli 252235 122597 129638 1057
Kanniyakumari 70360 34558 35802 1036
Muslim Populated Regions
Muslims are below 6 % in Tamil Nadu. So, they are mainly centered in areas
such as Adirampattinam, Kayalpatnam, Kilakarai, Pernambut, Ambur,
Vaniyambadi, Madurai, Nagore, and Melapalayam, with the state capital Chennai
also home to a number of Muslims. Even in Kodaikkanal or simply Kodai in
Dingdigul district, a famous tourist place in Tamil Nadu, about 40 % of populations
are Muslims.17 Being the place very cold, here’s masjids provide facilities for hot
water and cold water. Seven Masjids include Masjids of Shafiets and Hanafiets. These
mosques are very clean and beautiful.
Kayalpatnam
Kayalpatnam or Korkai is a town in the Tuticorin district. Kayal is referred to
in Marco Polo's travel diaries dating to 1250 AD. Korkai or Kayal (Chayal) was an
ancient port dating to the 1st century of the Christian era and was contemporaneous to
the existence of Kollam, another Pandyan port. Kollam served the Pandyas on the
west coast while Korkai /Kayal served them on the east coast connecting them to
Ceylon and the pearl fisheries in the Gulf of Mannar facing the Tirunelveli Coast.
Kayal has Muslim settlements dating from 7th century AD, but Marco Polo's
reference to the tomb of Thomas and the Christian communities would indicate Syrian
Christian communities in the region prior to that era. The ancient port had connections
with Egypt, Rome and Greece. The other ports on the Coromandel Coast were
Kaveripumpattinam (Poompuhar) and Arikamedu (near Pondicherry). On the west
coast the ancient ports were Kollam and Kodungallur and Barugachha (Broach) in
Gujarat.
14
Since 8th century AD, Kayal is inhabited by Muslims belonging to the
Dravidian race. It is believed that a portion of Kayal's inhabitants migrated from
Egypt.
There are several references to this trading port in various literary works,
notably in the travel work of Marco Polo. Kayalpatnam was also an important trade
centre even before the arrival of Islam. The town has a number of mosques.
Prominent among them are Kutba Periya Palli, Kutba Siru Palli, Al-Jamiul Azhar,
Aram Palli, Kaadiriya Kodimara Siru Nainar Palli, Kuruvithurai Palli, Erattai
Kolathu Palli, Appapalli, Maraicar Palli, Kadal Karai Palli (it is said that this is the
second mosque in India as well as the first mosque of the town), Karup-Udaiyar Palli,
Kattu Mogudoom Palli,Hafil Ameer Appa Palli, Thayum Palli, Ahamed Nainar Palli,
Makhdoom Palli of Makhdoom street and Yusuf Appa Palli
The Muslim community of Kayalpatnam must have mostly consisted of Arabs
and also some Persians. This is reflected in the early tombstones found in the town.
Some of the tombstones record the origin of the deceased as Al-qahiri, indicating that
the person or his ancestors were from Qahira or Egypt. Another one tombstone at a
different site records the origin of the deceased as al-Iraqi. Some other tombstones
carry the surname Al-ma’bari (the natives). These tombstones seem to be, by far, the
most persuasive of all the evidences.18
Adirampattinam
Adirampattinam is a town in Thanjavur district. Islam is the major religion
with an estimated 83% of the population being Muslim - mostly belonging to the
Marakkar ethnicity and Labbay community. Traditionally Adiraites(natives of
Adirampattinam) are a trading community. Previously, the community was widely
engaged in trading through country boats (in Tamil it is called Marakkalam) to
neighbouring Sri Lanka, Burma, Malaysia and Singapore. Those who navigated the
Marakkalam (country boat) were called Marakkalarayar and thus, the surname
Maraikayar evolved. In the pre-independent era the community fled to neighbouring
countries for doing lucrative business. The oil boom opened new vistas and in the late
15
'70s Adiraites went to the Arab countries in Arabian Peninsula for search of greener
pastures.
There are historical evidences that Arab traders from Egypt landed at the port
of Korkai (the present Kayalpattinam) in the Pandya Kingdom of Tamil Nadu way
back in the year 1120 A.D. These traders married the local Tamil ladies and thus, the
Tamil speaking, Muslim community emerged. This community migrated to Kilakarai
in Ramanathapuram District and Adirampattinam as it is evident from the sociocultural
similarities of these three places. The first migrant from Kayalpattinam to
Adirampattinam in A.D. 1180 was a wealthy Dhahla Maraikayar, who built the most
ancient mosque in Adirampattinam named after him as Maraica Pallivasal which is
now called as Al Masjidul Aqsa.
East street people are mostly educated peoples. The place is filled with Islamic
ambiance and as many as thirty mosques are included in this small town. The Juma
mosque(West Street) is one of the largest mosques in Tamil Nadu. Imam Shafi`i
school of thought is predominant among the Muslims. Most of the mosques here
claim themselves to be upon the Shafi'i school of thought.19
Ilaiyangudi
Ilaiyangudi is situated 21 km south-east of Manamadurai, in Sivaganga
district. Islam was introduced to Ilayangudi during the 6th and 7th century by Arab
traders. Now majority of the people living here are Muslims. The old Muslim
community of this town is engaged in different trades such as textile weaving,
transportation and plantation of betel leaves and it also has various esteemed
educational institutions of Sivagana district. The population consists of a majority
Muslims. There are also non Muslims such as Hindus Komutti Chettiars
(Manjupusum Chettiyars) and Christians living in peace. The town is famous for
Muslim festivals. Ilaiyangudi is surrounded by more than 30 villages among them
Pudur, Sodukudi, Karunchuthi, Keelayur, Malli pattinam, Thiruvallur are Muslim
dominated villages and other villages are dominated by Maravar, Nayakar and
Naidoos, Konars, Udaiyaar and Pallars.
16
The first migration of Muslims in to Ilaiyangudi Township started between
14th and 15th century AD. But there is a room to believe that a section of Muslim
population already existed in Ilaiyangudi. They were the people who changed their
faith and embraced Islam during 7th and 8th centuries from Jainism. Nesavu (Textile
weaving) was the major trade done by Samanars during the Kalapirar Dynasty. The
oldest Jamats are still recognized as Nesavupattadai Jamaths in Ilayangudi, Salaiyur
and Sodugudi. The Muslims who migrated to Ilaiyangudi were from Sevaleperi,
Udangudi, Ulakkudi, Sundrapandipuram, Thenmalai, Kadaiyanallur and Thanjavoor.
They were first settled in a place called Thuraiyan Pacheery, where the sweet water
was available (near the main Bazar - Kadai Road). During that time, that place was
occupied by Pallars. With the help of the Pallars, new Muslim migrant settlements
were formed and slowly the Pallars left and settled them in further south, the present
Idaiyavalasai.
There is a story to support migration of first settlement of Muslims in
Ilaiyangudi. There was a great draught in southern part of the Tamil Nadu during AD
14th Century. Around 40 families left in search of fertile land; finally they reached
Ilaiyangudi and settled themselves there. The first mosque in Ilaiyangudi was built
somewhere between AD15th Centuries around AD 1450. This Mosque was called as
keela pallivaasal. This was located in Thuraiyan Pacherry Settlement area. The
Ilaiyangudi Muslims were performing three major trades for their survival: textile
weaving, transportation by bullock carts and betel leaves plantation. Based on their
trade each Jamath were called as nesavu pattadai, eruthu pattadai and kodikal
pattadai.20
Madurai
Madurai is also called as City of Junction (Koodal nagaram), City of
Jasmine (Malligai maanagar), Temple city (Koil maanagar), City that never sleeps
(Thoonga nagaram) and City of four junctions (Naanmada koodal).
Madurai's recorded history goes back to the 3rd century BC and the city is
mentioned by Megasthenes, the Greek ambassador to India and Kautilya, the minister
of the Mauryan Emperor Chandragupta Maurya. The city was the principal
17
administrative and cultural centre of the Pandyan dynasty which ruled over the
southern parts of Tamil Nadu and Kerala till the first half of the 14th century AD. In
about 1311, the Pandyan dynasty was overthrown by the Delhi Sultanate which
established the province of Ma'bar which later became independent as the Ma'bar
Sultanate. When the Ma'bar Sultanate began to decline in the latter years of the 14th
century, Madurai was absorbed into the Vijayanagar Empire. The viceroys of the
Vijayanagar Empire established the Madurai Nayak kingdom and ruled as
independent kings from 1559 to 1736. After a brief period of occupation by Chanda
Sahib and the Carnatic kingdom, Madurai was annexed by the British East India
Company in 1801.
Madurai has a long and well recorded history. As early as the 3rd
century BC, Megasthenes visited, the city being referred to as "Methora" in his
accounts. The city is also mentioned in Kautilya's Arthashastra. Madurai has been
described as the seat of the Pandyan Dynasty in Sangam literature. The city is also
described extensively in the 2nd-century CE epic Silapathikaram. Madurai finds
mention in the works of Roman historians Pliny the Younger and Ptolemy and those
of the Greek geographer Strabo. It is also mentioned in the Periplus of the Erythraean
Sea.
After the Sangam age, most of present day Tamil Nadu, including Madurai,
came under the rule of the Kalabhras dynasty, which were ousted by the Pandyas
around 550 CE. The Pandyas were in their turn removed from power by the Chola
dynasty during the early 9th century. The city remained under control of the Cholas
until the early 13th century, when the second Pandyan empire was established with
Madurai as its capital. After the death of the last Pandyan ruler, Kulasekara Pandian,
Madurai came under the rule of the Delhi Sultanate. The Madurai Sultanate, then
seceded from Delhi and functioned as an independent kingdom till its destruction by
the Vijayanagar Empire in 1378. Madurai became independent from Vijayanagar in
1559 under the Nayaks. Nayak rule ended in 1736 and Madurai changed hands several
times between Chanda Sahib, Arcot Nawab and Muhammed Yusuf Khan
(Marudhanayagam) in the middle of the 18th century.
18
Kazimar mosque (masjid) was the first Muslim place of worship in the city. It
was constructed under the supervision of Qazi Sayyid Tajuddeen, who is believed to
be a descendant of the prophet Muhammed, who came from Oman and received the
piece of land from the then Pandya ruler King Kulasekara Pandiyan during the 13th
century. It is claimed to be the oldest Islamic monument in Madurai, although there
are doubts regarding the accuracy of the records and is known as Periya Pallivasal
(Big Mosque) in Madurai and is constructed by Hazrat Kazi Tajuddin a descendant of
Prophet Muhammad. The descendants of Qazi Sayyid Thajuddin, the Qazi of the
sultans, are known as the Huqdars (Share holders). They have managed the mosque
since his time and have lived in the locality of Kazimar Street for more than 700
years. They are known as Sayyids and among them are appointed Qazis to the
Government of Tamil Nadu till today. The dargah of Madurai Hazrats, called as
Madurai Maqbara, is located inside the mosque.21 In the district of Madurai, the
Muslims proselytizing association, the Isha-atul Islam, which functioned from 21
December 1929, appears to have contributed to have contributed to the conversion of
at least 1,100 persons in the town of Kumbum and its neighbourhood, and 400 other
persons from different regions of Tamil Nadu and Travancore. (Hifazatul Islam, may
1934.) 22
Koothanallur
Koothanallur in Thiruvarur district is populated predominantly by Muslim
community. The histories began when Turkish traders and missionaries settled in
Koothanallur and built a first mosque in Big Street in 12th century.
The residents of Koothanallur, Podakkudi and Attikadai were very well known
for their cleanliness and beauty because they were the descendent of Sultanate of Rum
(Rome). Koothanallur ancestors known came from Turkey, Greek, Albania and Arab
Bedouin, none of them was known converted from Hindu to Islam. Most of them had
fair complexion but the dark complexion ones was the Bedouin generation. A written
rock in Turkish language was found at the wall of Chinnapalli and Big Mosque.
Koothanallur’s Big mosque and Chinnapalli Mosque shares similar architectures in
Turkey. Nevertheless, Turkish in Koothanallur was different from Mamluk Dynasty
(Delhi Sultanate/Alauddeen Khilji) who attacked the area of Tamil Nadu. Delhi
19
Sultanate was the army of Monghul who invaded Madurai and the neighbouring
area.23
Udangudi
The entire town is an example of secularism with population of Muslims,
Christians, and Hindus distributed in equal proportions and the entire people live in
harmony.24
Kamuthi
Kamuthi is in Ramanathapuram district. There are a number of Mosques in
Kamuthi. Sandhana Koodu festival by Muslims and St. Antony's festival by
Christians are celebrated by people of all religions.25
Ma’bar
The word Ma’bar or Ma’bari become very famous in Kerala by Zainuddeen
Makhdoom, who belongs to Ma’bar. This is a coastal area facing Sri lanka in the
south of Kayalpatnam. Today, Ma’bar is known as Coromandel. One of the
forefathers of Zainuddeen Makhdoom who became pride of Malabar, settled here,
coming from south Yemen and another one in Kayalpatnam. It is assumed that their
arrival was in sixth century Hijra.26
Allama Ismaeelussukri in Butkal was one of the Usthads (teachers) of
Zainuddem Maqdoom Sageer and he had close spiritual relationship with Shaik
Quthubu-zzaman Sayyid Shahul Hameed of Nagore.27
1-H.M. Eliot, ‘The Muhammadan Period,’ The History of India as Told by its Own Historians, ed., John
Dowson, (Allahabad, n.d.) vol. 1, 13, quoted in, JBP. More, 2004, Muslim Identity, Print Culture and
Dravidian Factor In Tamil Nadu, New Delhi: Orient Longman Private Limited, p.p. 5-6.
2-Arumuga Navalar Yalpannam, Cekkilar, Periya Puranam, (1884), 517, and M. Arunachalam, An
Introduction to the History of Tamil Literature, 145-146, quoted in, JBP. More, 2004, Muslim Identity,
Print Culture and Dravidian Factor in Tamil Nadu, New Delhi: Orient Longman Private Limited, p. 6.
3-Colonel Yule, ed. And Trans., The Book of Marco Polo, (London, 1903), 1: 12, quoted in, JBP. More,
2004, Muslim Identity, Print Culture and Dravidian Factor in Tamil Nadu, New Delhi: Orient Longman
Private Limited, p. 7.
4-cf. Duarte Barbosa 1989: 124,Vaia, Islam in Tamil Nadu.
5-Information Board in Kovalam Dargah.
20
6-JBP. More, (1993), Tamil Muslims and non-Brahmin Atheists,1925-1940, in, Muslim Communities of
South Asia-Culture, Society and Power, Delhi: Manohar Publishers, P.317.
7-JBP. More, (2006), Religion and Society in South India: Hindus, Muslims and Christians, Kannur,
Nirmalagiri: Institute for Research in Social Sciences and Humanities(IRISH), P. 122.
8-CN. Ahmad Moulavi and KK. Muhammed Abdul Kareem, (1978), Mahathaya Mappila Sahitya
Parambaryam, Calicut: Asad Bookstall, p.p 208-209.
9- Ibid, p. 210.
10-Ibid, p. 138.
11-T.K Abdulla, ed., Islamika Vinjana Kosam, vol.8, 2005, Islamic Publishing House, p. 394.
12-JBP. More, Muslim Identity, Print Culture and Dravidian Factor in Tamil Nadu, 2004, Delhi: Orient
Longman Private Limited, p. 18.
13-JBP. More, (2006), Religion and Society in South India: Hindus, Muslims and Christians, Nirmalagiri:
Institute for Research in Social Sciences and Humanities(IRISH), P. 106.
14-Population Census Tamil Nadu 2001.
15- Population Census Tamil Nadu 2011, http://about.com/.
16-Religion Wise Population- Census 2001, Directorate of Census Operations- Tamil Nadu,
http://census2001,tn.nic.in/.
17-from my informant Muhammed in Kodai who is owner of a travels there.
18-www.wikipedia.org
19-www.wikipedia.org
20-www.wikipedia.org
21-www.wikipedia.org
22- JBP. More, Tamil Muslims and non-Brahmin Atheists,1925-1940, in, ed., Muslim Communities of
South Asia-Culture, Society and Power, Delhi: Manohar Publishers, P. 318.
23-www.wikipedia.org
24-www.wikipedia.org
25-www.wikipedia.org
26- A.P. Muhammadali Musliyar, (1997), Malayalathile Maharathanmar, Calicut: Irshad Publications, p.
11.
27-Ahmad Koya Shaliyathi, Al-Bayanul Marsooq, p. 30, quoted in: A.P. Muhammadali Musliyar,
Malayalathile Maharathanmar, 1997, Calicut: Irshad Publications, p. 24.
21
CHAPTER 2
Influence of Sufis
For anyone studying the religious condition of Tamil Muslims, the important
role that the dargah oriented religious practice plays in Tamil Muslim society will be
quite obvious. Telling about the dargahs of Tamil Nadu, we can see two kinds of
dargahs. Dargahs of one kind are with full legal means. In the other kind dargah is
overwhelming the boundaries of politeness. Dargahs in Ervadi and Valinokkam are
dargahs in Kerala. I mean dargahs are served with honour and legal manners, despite
of the pandemonium in Ervadi dargah. Many of dargahs in Madras and surrounding
places are served in a manner not joining with the real principles of Islam. In detail,
Tamil Muslims, along with Tamil non Muslims offer roses and other flowers to
maqbaras (tombs) of Sufi saints. The qabr is wholly covered by flowers and feathers
of peacock. They also bow in front of qabr by kneeing in the floor. Another one
practice in dargahs is use of locks in dargahs. The locks are locked in as pass of qabr.
My informants said that it is believed by the people that their life will be secure and
safe if they do so. This kind of practice first time came to my sight or mind. There are
a lot of maqbaras or dargahs in Tamil Nadu. The Sufis become popular because
Muslims in middle class or low class of the society as well as a non Muslims had met
many difficulties in their daily life. So, they used to go dargahs and make offerings
for the buried Sufis.
In Tamil Muslim society even a fresh convert can attain sainthood and become
worthy of respect and veneration. The more famous of the non Muslim saints
generally trace their origin either to the prophet or his companions or to the Middle
East or central Asia, including turkey, Iran and Afghanistan. Some of the most notable
of them are Sayyid Nathar Shah of Thiuchirappallay, Sayyid Ibraheem Shaheeed of
Ervadi in Ramnad, Sayyid Tajuddeen of Madurai, Sayyid Abdul Qadir Shahul
Hameed of Nagore, haji uthmansahib waliullah of Nagapattinam, shaik alauddin
waliullah of Paravur, Shaik Dawood Sahib Kamil Waliullah of Muthupettai, Sayyid
Shah dost Muhammed Saqaf of Tanjavur and Sayyid Dawood Bukhari of Karaikal.
22
Famous Dargahs
Short accounts about some famous dargahs are given below:
Nagore Dargah: Nagore Dargah in the Nagapattinam District is a revered
place of all faith. This five centuries old Islamic Shrine, attracts Millions of pilgrims
to this land irrespective of caste, creed and religion. Hazrat Abdul Qadir Shahul
Hamid Meeran Sahib Ganjasavoi is buried here.
Ervadi: Here it’s introduced about a very popular Sufi saint of Tamil Nadu,
whose dargah is found at remote place called Ervadi in the Ramnad region of extreme
southern India. This saint is known as sultan Sayyid Ibraheem Shaheed of Ervadi or
simply the Ervadi saint, who is believed to have lived in Ramnad region during the
twelfth century. It has been reported by Susan Bayly that Ervadi saint and his tomb
site were becoming popular during the eighteenth century.1
Sultan Sayyid Ibraheem was born in the year A.C. 1145, as the son of the
governor of Madeena, by the name of Sayyid Ahmad. He was a direct 18th generation
of prophet Muhammed (PBUH). His mother’s name was Sayyidath Fathima. At the
age of twenty five, he married Sayyidath Ali Fathima of Madeena.2 One day, sultan
Sayyid Ibraheem encountered with Prophet Muhammed (PBUH) in his dream and
received the holy order to come to the India. He was the king of Madeena, when he
began his journey to India in the early 12th century to spread Islam. At the time he had
millions of followers from all over the Islamic world. Sultan Sayyid Ibraheem
Shaheed first came to Sindh province in Pakistan and spread Islam there through
various means and returned to Madeena. Again in obligation to prophet’s command,
Shaheed Badusha started from Madeena with his entire family, leaving the throne
behind. He encountered many difficulties while travelling by sea and through forests
in his way to India, without proper food and shelter or potable water to drink, but
finally entered Kannur in Kerala. His ultimate aim was to spread Islam as per the
order of his hereditary grandfather. He travelled via, Kayalpattanam, Vaippur,
Madurai and finally entered Bouthiramanickapattinam, now called Ervadi.
23
Hazrat Sultan Sayyid Ibrahim Shaheed, offered the Islamic teachings to
the Pandiya ruler, Thiru Pandiyan, in Madurai but he refused to accept them and
waged war against Shaheed. Finally the troops of Shaheed won and Sultan Iskandar
(Sikandar) Badusha was throned in Madurai. Then the troops of Shaheed marched
towards Bouthramanickapattinam. Shaheed Badusha offered Islam to King Vikkirama
Pandiyan who vehemently refused and asked Shaheed to leave the kingdom. Shaheed
refused to leave without converting them to Islam. Vikrama Pandiyan declared war. A
very violent war which consisted of about 10 battles, each of around 3–4 days, was
waged. All of the family members of Shaheed Badhusah were killed, including his
only son Sayyid Abu-thahir, his brother Sayyid Ismaeel, his brother-in-law Zainul
Aabideen and many of the martyrs and ministers of Shaheedh Badhusha including
Amir Abbas of Rome, Abdul Qadir Mujahid, Muhyiddeen, Aboobakr Abdul Hakeem,
Abdullah, Shamsuddeen of Makkah, Qamaruddeen, Nooruddeen, Muhammad Yusuf,
Ja’far Swadiq, Rome Sayyid Ahmad, Zulfiqar Ali Chanthana Peer of Turkey, Abdul
Qadir Gilani, Abdul Qadir Samadani, Pathan Sahib, Hamza Basheer, Uvaisul Hasan
and several thousand others. Finally, King Vickrama Pandiyan was killed and
Shaheed won the war and claimed the throne of Bouthiramanickapatttinam. He ruled
the province for twelve years and spread Islam all over south Tamil Nadu. Coins
struck during the rule of Hazrat Sulthan Sayyid Ibrahim Shaheed have been found by
archeologists. He wished to be a martyr and told Muhammad about his wish before
leaving Madeena, receiving a promise from the Prophet that his prayer would be
answered.
Twelve years later, King Tiru Pandiyan came from Madurai with a large army
and assassinated Shaheed Badusha in order to recapture the throne. Then again
Badusha Sayyid Is'haq (Shaheed Badhusha's brother Sayyid Ismaeel Badusha's son)
killed King Thiru Pandiyan and claimed the throne. The rivalry between
the Arabs and Pandiyas came to an end when both signed a pact, according to which
Arabs (descendants of Shaheed Badusha) would rule the Bouthiramanikka Pattinam
(Ervadi) Province and the Pandiyans would rule the Ramanathapuram province. This
continued to be implemented until the 17th century until the British East India
Company started occupying India.
24
The graves of Emperor Sultan Sayyid Ibraheem Shaheed Badusha along with
his kith and kin are found in the main dargah campus. The holy graves of other
important Shuhada and in laws of Badusha Sulthan Sayyid Ibrahim Shaheed are also
found on the premises.
The main shrine (dargah) in Erwadi is the holiest place for Muslims in Tamil
Nadu because it is mixed with the soil of Madeena. Qutb Sulthan Sayyid Ibrahim
Shaheed and most of his family members, close relatives and other Shuhada’s graves
are found in the main dargah. The big hall of the Shrine of Hazrat Sultan Sayyid
Ibrahim Shahid was constructed by Eiatibar Khan, during the time of the Nawab
of Arcot.3
Dargah of Hazrat Sulthan Sikandhar Badhusha Shaheed, at the top of
Thiruparankundram hills. A Dargah is located at the top of the hill, where the grave
of an Islamic saint, Hazrat Sultan Sikandhar Badushah Shaheed, who came from
Jeddah alongwith Hazrat Sulthan Sayyid Ibrahim Shaheed Badushah of Madeena
during the early 13th century, is found. The Anniversary Urus festival of Hazrat
Sulthan Sikandar badusha Shaheed is commemorated on 17th night of Rajab.
Goripalayam dargah: Coin of Jalaluddin Ahsan Khan, first ruler of the
Sultanate of Madurai, 1335–1339 CE. The name Gorippalayam comes from the
Persian word Gor which means Grave. This area is called as Goripalayam because the
Graves of the two saints of Islam and rulers of Madurai Hazrat Sulthan Alauddin
Badusha and Hazrat Sulthan Shamsuddin Badhusha are located here. The two rulers
were brothers who ruled the northern part of Madurai after coming from Oman during
13th century to spread Islam. Hazrat Qazi Sayyid Tajuddin of Kazimar street was
Govt. Qazi (Islamic Legal advisor and jury) to them. An ancient Tamil inscription can
be found planted on the outer campus of the Maqbara of the dargah campus which
reads about a case relating to the lands of the dargah. This inscription is thought by
some to prove the existence of the Dargah since 13th century. Urus of this dargah is
held on 15th night of Rabee-ul-awwal.4
25
Nathar Vali: Hazrat Sultan Sayyid Baba-e-Nathar Sarmast Tabl-e-Aalam
Dhool Samandar Hussaini Suharwardy is one of great Sufi grand saints of India, who
came to Tiruchirappalli or simply Trichy more than 1100 years ago and was the first
Sufi to bring Islam to South India and Sri Lanka. Hazrat Dada Nathar Auliya was
named as Sultan Sayyid Mataharuddin by his parents and he was a king of Istanbul
who abdicated throne in search of Murshid (Spiritual Preceptor). He was commanded
by Prophet Mohammed (PBUH) to spread Islam in India. He was a Qalandar
(Unmarried saint) came to India along with 900 Qalandars to spread light of Islamic
Sufism.
During this time, he is said to have performed miracles. Along with his
Qalandars, he came to Tiruchirapuram, which is now known as Tiruchirappalli, and
led a pious saintly life with his Qalandars in a flower garden there. Nathar Vali united
with Almighty on the 15th of the day of Ramdan in Hijra 417. This date is
commemorated as his urus, and the first 17 days of Ramadan are celebrated in his
honor, by Muslims, Christians, and Hindus, one the eve of the Kanduri festival, where
they seek his blessings.5
Muthupet Dargah: Muthupet Dargah is the popular name for Andavar
Shahul Dawood Kamlil Valiyullah Dargah in the town of Muthupet in the Tiruvarur
District. The dargah is believed to be over 1000 years old and one of the oldest
Muslim structures in the Indian subcontinent. The dargah is also known as
Jambavanodai dargah.6
Some of other famous Dargahs in Tamil Nadu are given below:
Madurai district:
* Hazrat Sayyid Ibraheem Shaheed Dargah, Karseri.
* Hazrat Sha Husain Parhez Shaheed Dargah,Thiruvedagam, Cholavandan.
* Hazrat Sayyid Ibraheem Waliyullah Dargah, Kanavai Melakkal..
Ramanathapuram district:
* Kattupalli- A compound of Dargahs - Ervadi.
* Hazrat Umaiyah Al-badawiyah Imran Shaheed, Valinokkam.
* Khadeejathul Kubra Beevi Dargah, Valinokkam.
26
* Shaheed Abbas Dargah, Valinokkam.
* Shaheed Abdullah Dargah, Valinokkam
* Hazrat Ilme Yaseen Seeniappa Shaheed, Sundaramudayan, Uchipuli.
* Hazrat Umar Khattab Shaheed, Meesal Kilavaneri
* Hazrat Sayyid Mursal Ibrahim Shaheed, Thachu oorani
* Sheikh Sadakathullah Appa Nayagam (Madihur-Rasool) Dargah,
Keelakarai
Sivaganga district:
* Hazrat Panch Shaheed, Khamsatu Shuhada Anjanamaar waliyullah
dargah, Manamadurai.
* Hazrat Saalar Sha Shaheed Waliyullah dargah, Palli chandai.
Thoothukudi district:
* Hazrat Shamsuddeen Shaheed dargah, Vaippar.
Evolution of Islam in the Karaikal Region: Role of Sufis
Case of Karaikal is a best example for influence of Sufis in the evolution of
Islam in Tamil Nadu. Karaikal region is situated on the Cholamandalam coast of
Tamil country. It is an important Muslim community. Besides, it has grown to
become a renowned Muslim pilgrimage and religious centre. There are about
seventeen dargahs of Muslim saints, in and around the Karaikal region.
Karaikal region lies between 1049 and 1101 north and between 7943 and 7952
east, about 150 kms south of Pondicherry, isolated within the Tanjore district,
bombed on the east by the river of Bengal, on the north by the (river) Nandalar and
on the south by the (river) Vettar.7
It is generally advanced that the Tamil Muslims, like the Javanese or Sumatran
Muslims, took to Islam not as a result of any military conquest, but mainly on account
of the peaceful missionary zeal of the Arab sea faring traders and Sufi saints. The
success that such missionary activities had in Sumatra, where almost the entire society
converted to Islam, has no parallel in the Karaikal or Tamil society, where the
Muslims constitute only a small minority, in spite of the presence of a number of Sufi
saints in the Tamil country, from the eleventh or twelfth century A.D.8
27
Of the saints of seventeen dargahs only five are believed to have live in the
Karaikal region before the arrival of the French in 1739. They are Gul Muhammed
Vali, who lived about 300 years ago, Mani Pakir Muhammed Ghouse Vali, Jemman
Sahib Vali and Juda Pakir Vali who lived about 650 years ago. There no reliable
information concerning the role that these saints could have played as missionaries of
Islam in Karaikal.
Of the five, four seem to have lived just 50 or 100 years before the arrival of
the French, but given that there were about 1,300 Muslims in Karaikal town in 1740,
it’s quite possible that these Sufis could have played a role in converting at least some
of them to Islam, though some elder Muslims report that their ancestors had migrated
from the southern port towns such as Kilakarai and Kayalpatnam.
Kabula Sahib is believed to have lived just at the time when the French arrived
in Kilakarai, while the rest of Sufis have lived in Kilakarai during the French reign
before the 1840s. Some of them are Mastan Sahib Vali, Sayyid Taikka, Oli
Muhammed Vali, Sayyid Kareem Vali, Halaner Alilander and Gani Sahib Vali. Some
of the others, such as Ghouse Sahib and Mansoor Sahib Vali, concerning whom
evidence is lacking, can be attributed to the eighteenth or nineteenth century, relying
purely on great information, unless proof is found to the contrary.
Of the above, the most famous and venerated was Mastan Sahib Sayyid
Dawood Bukhari. He is believed to have been born at Bukhara in central Asia in 1704
and died at Karaikal town on 24th February 1829, after living there for twenty one
years. Mastan Sahib’s biographies reveal that he made his way into India from central
Asia through North West India. After performing many miracles and feats in north
India, he came to the Tamil country and visited many places before finally setting in
Karaikal. He continued to perform miracles in the Tamil country and Kialakarai,
which is said to have won him a number of followers and admirers.
Mastan Sahib’s fist biography was written only in 1903. Seventy four years
after his death Pulavar Qadir . Most of the other works on the saint, either whether
poetical or biographical are based mainly on this biography. Even a French biography
28
the saint, the only one this kind, written for the French administration during is based
on the original work. However the most complete of the biographies written on
Mastan Sahib is that by Saybu Marakkar, known as Mastan Sahib Waliullah Valaru
Pezhai. In this complete biography, we come across very few instances of Mastan
Sahib being successful in converting Hindus to Islam or actually effecting
conversions in the Tamil country, though in a forest near Salem, low caste Hindu
wood cutters known as Indanars, overwhelmed by the miraculous power and grace of
Mastan Sahib seem to have converted to Islam along with their family.9 Through the
miraculous powers, Mastan sahib had very much entered himself to coastal mukkuwas
the fishing community in Kilakarai.
Islam in Pondicherry: Role of Sufi Sayyid Ahmad Moula Sahib
In Pondicherry, about 100 miles south of Madras, on the Cholamandalam
coast, there is the dargah of Sayyid Ahmad Moula Sahib. He had reached there in a
miraculous way probably before 1674, when French founded their colonial settlement
in Pondicherry.
The Muslims were already established in Pondicherry on the coast, before the
French arrived. Originally they are all Tamil speaking, but during the period of the
French regime in Pondicherry in the eighteenth century, when the nawab of arcot
controlled large territories in south India, some Hindustani speakers found their way
to Pondicherry.
As the French had originally come to Pondicherry for maritime trade purposes,
it was but natural that that they wanted to settle on the coast. A canal which was
previously a branch of Ariyankuppam River, cut Pondicherry into two. The western
side of the canal which was predominantly occupied the Indians came to be known as
‘black town’, which the eastern side inhabited predominantly by the French was
called white town.
A map of Pondicherry, drawn by the Frenchman, Denyon, in 1704, now in the
Bibliotheque Nationale in Paris, attests the presence of not just one mosque, but two.
In order to make room for the French traders and colonizers, the Muslims seen to have
29
been moved away to the south-east corner of Pondicherry, just outside the white town,
where they are concentrated even now.10
As in Pondicherry, we can see also small concentrations of Tamil speaking
Muslims in places like Villianur, Orayanpet and Tirukkanur. Hose Muslims who
speak Hindustani or Urdu in Pondicherry are known as Dakhins or Pattans. They live
in a separate quarter (mahallu), near the Pondicherry railway station, but their mosque
is located in Moula Street in the Tamil Muslims quarters. A small community of Urdu
speakers, originally from Selam or Bangalore, has also settled in Pondicherry.
Above mentioned Sayyid Ahmad Moula Sahib was a Tamil speaking
Dravidian Sufi, considered to be a wali. The first Muslim cemetery of Pondicherry
was situated between what is today the French college and the building of the public
works department. It appears that Sayyid Ahmad Moula Sahib was at fist buried in this
cemetery. With arrival of French Christians to Pondicherry in 1674, the Muslims had
to quit their ancient quarters. As a result, their first cemetery was abandoned. The
French not knowing the value of the old cemetery site, used it for the disposal of
garbage and waste. At that time nobody realized that saint Sayyid Ahmad Moula was
buried there. But then, for two or three consecutive nights, some leading Muslims of
the period saw Sayyid Ahmad Moula Sahib in their dreams. It seems that the saint had
indicated to them his place of burial and had expressed the wish that his coffin be
removed from that dirty and unhygienic site to some other place. In the beginning, the
Muslim personalities did not pay much attention to their dreams, but when more
Muslims had similar dreams, they decided to ask the authorization of the French
colonial authorities to exhume the saint’s coffin. It appears that the saint’s name was
inscribed on the tomb itself.
The French authorized the Muslims to exhume he coffin in return for payment
of a stipulated amount of dirhams (rupees) as a fine, lest no coffin be found. The
Muslims acquiesced and wanted to accomplish the task even at the risk of their own
lives.
30
On a fixed day, all the Muslims of the Tamil Muslim quarters went to the old
cemetery on order to dig up the sacred coffin. The soldiers and authorities of the
French east India Company encircled the cemetery to witness the event. When they
had dug for a short while, fresh blood splashed forth from the tomb and stained the
white trousers of the French company men and soldiers, who were taken aback. The
Muslims dug further and unearthed an almost new coffin, which did not show any
sign of decay. When they opened the coffin they found the corpse of the saint in
perfect condition, wrapped in white linen. Everyone present was certain that the body
was that of a saint. It was then taken a procession to the Muslim quarter and buried
there, with great pomp and splendor. The French company men led the funeral
procession, in honor of the saint.
It is said that the saint was originally a Tamil Hindu merchant, belonging to
Arcot. His trade connections took him to the Laccadive Islands (Lakshadweep), which
was ruled by a Muslim Sultan. He gained the sympathy and friendship of the sultan.
In the course of time, he converted to Islam. On account of his prayers, his knowledge
of the sacred books, his meditation and his pious disposition, he was able to elevate
himself to the rank of Wali.
It appears that the saint had asked his companions to consign his coffin to the
waters of the ocean, once he was no more. The waves of the ocean transported the
coffin from the Laccadive Islands to the Pondicherry seashore. The Hindu coastal
fishermen (mukkuwas), seeing the coffin floating on the water, wanted to get hold of
it. They were taken aback when the coffin moved away from their hands out to sea,
every time they attempted to retrieve it. Instead the coffin found its way to the area of
the seashore, where Muslims were present. The Muslims retrieved the coffin and
opened it. Realizing that it was the body of a great man, they buried it in the old
cemetery site. This was how the coffin of a saint Sayyid Ahmad Moula sahib found its
way to Pondicherry from the Laccadives.11
1-Susan Bayly, Saints, Goddesses and Kings: Muslims and Christians in South Indian society 1700-1900,
Cambridge University Press, 1989, p.187, quoted in, JBP. More, Religion and society in south India:
Hindus, Muslims and Christians, Nirmalagiri: Institute for Research in Social Sciences and
Humanities(IRISH), p. 232.
31
2-JBP. More, (2006), Religion and society in south India: Hindus, Muslims and Christians, Nirmalagiri:
Institute for Research in Social Sciences and Humanities(IRISH), P. 236.
3- www.wikipedia.org
4-www.wikipedia.org
5-www.wikipedia.org
6-www.wikipedia.org
7-C. Francis, ed., Gazetteer if India, union territory of Pondicherry, 1.pondicherry, 1982, 301, quoted in
More, JBP., (2006), Religion and society in south India: Hindus, Muslims and Christians, Nirmalagiri:
Institute for Research in Social Sciences and Humanities(IRISH), p. 109.
8-JBP. More, (2006), Religion and society in south India: Hindus, Muslims and Christians, Nirmalagiri:
Institute for Research in Social Sciences and Humanities(IRISH), P. 117.
9-ibid, p.p. 117-119
10-ibid, p.p. 128-129
11-ibid, p.p. 129-131
32
CHAPTER 3
Religious Educational Movement
Prophet Muhammed (PBUH) has given much importance and stress to
education, especially religious education. The very first Surath of Quran was revealed
to the Prophet with message, ‘‘read in the name of the lord who created man from a
clot of blood.’’ However, tracing history of Muslim religious education through the
ages, one can see that Islamic education was by different means.
To begin with, there were no schools or colleges in the early days. Dars or
similar systems like othupally in Kerala saved the Muslim community’s religious
consciousness as well as possible. Dars system was active in madras, Nagore, Batkal,
Thirunelveli, Vellore, Adirampayttanam and Kayalpatnam like regions. Scholars from
Kerala like Ahmad Koya Shaliyathi too had served many of these Darses in
Tamilnadu, as well as many students from Kerala reached here for higher studies. In
the early period, the Dars system in Tamil Nadu like in Kerala covered a wide variety
of subjects like Quran, Hadees, Fiqh, Arabic language and literature, grammar,
rhetoric, geometry, astronomy, logic, philosophy, medicine, history, etc. but in the
course of time, many subjects were taken away due to the lack of interest of new
generation or lack of use in day to day life.
Persence of Samastha Kerala Islam Matha Vidyabyasa Board is very limited
in Tamil Nadu. This system which was very successful in Kerala, must be widely
introduced in Muslim settled regions in Tamil Nadu. There are some madrasas with
Kerala syllabus, run by Malayali Muslims in Chennai like Malayali Muslim pockets.
These include madrasas in Cheriyan Nagar, Egmore, Royal Pettah, Mannadi,
Villivakkam, Alandur and Adayar in and around Chennai city. 1 Nowadays,
foundation of madrasas by native Tamil Muslims leads to the stopping of madrasas
run by Malayali Muslims in Ayira Vilakku, Chet Pett and Puthuppetta like areas
around the same Chennai city.2
33
Religious Education to a Piteous State
Today, the field of Islamic religious education in Tamil Nadu faces many
difficulties. To convey enough religious consciousness cum knowledge, the prevailing
means of education are limited or proper. There we can see the result of lack of
Samastha Kerala Jam-iyyathul Ulama and Samastha Kerala Islam Matha Vidyabyasa
board like popular and practical organizations as well as the lack of active dars
system. During my staying in Sri Mugham village near Mettupalayam, I came to see
a woman, who seemed to me as forty years old, teaching about ten children in a
Masjid. At first sight, she is a common woman. I mean she isn’t deeply educated and
also she didn’t wear pardah and mafta (duppatta), but the common saree. She teaches
students, including boys and girls, in the ground floor of the masjid. While there are
more than 10,000 madrasas in Kerala and lakhs of students from five years aged to
seventeen yeas aged, madrasa system isn’t become much popular throughout Tamil
Nadu. Above mentioned is one of the examples to understand the entity of dars
system in both states. Moreover, Islamic education is getting less importance as
people prefer their children to be brought up as "Modern" rather than Islamic. Some
people consider the lack of Islamic knowledge as the root cause of deviations.
The realities I came to know in the field of college level Islamic education too
were exciting. That is Baqiyathu Swalihath Arabic College and Darul Uloom
Latheefiya Arabic College of Vellore, which were two of most renowned Arabic
colleges of south India, are now losing its glory in the past. Once, those like colleges
in Tamil Nadu had attracted hundreds and thousands of students from Tamil Nadu
itself, Kerala, Karnataka and other states. These students were admitted in these
colleges after being qualified, studying in darses for many years. On the other hand,
these colleges were recognized as post graduate colleges for higher studies. In the
formation period of Samastha Kerala Jam-iyyathul Ulama, almost entire leaders
Muslim community in Kerala were products of Baqiyathu Swalihath, and it was role
model for Jamia Nooriyya Arabiyya College of Pattikkad in Malappuram district of
Kerala.
Today, the number of students of Baqiyath comes to two hundred or just
above. From this, about one hundred thirty are Malayalees.3 If we take the case of
34
Darul Uloom Latheefiyya Arabic College, the fact is same. That is fifteen out of
twenty five are Malayalees.4 This denotes that in general the young men from Tamil
Muslim community have no interest in Islamic studies. Besides Muslim youth, the
youth from all Tamil communities are running before film fanaticism and other
useless activities. Government of Tamil Nadu too is supporting minded with its youth
and all aged groups. The state government is providing on its own risks lakhs of
televisions for many years. In this way the society, especially the youth are led to a
dangerous situation. When famous Tamil actor M.G. Ramachandran (MGR) died
twelve or twenty persons throughout Tamil Nadu opted suicide. Is this a kind of
humane worshipping? How not?
Important Arabic Colleges
Arusiyyah Madrasa: it is the oldest institution of Arabic and Islamic learning in
Tamil Nadu. It was established in 1082 AH/1671 AD by the venerated Muslim savant
and saint of the Arwi region (modern-day South India and Sri Lanka), Shaikh
Swadaqatullah Sulaiman Al-qahiri Al-siddiqi (1042-1115 AH/1632-1703 AD). He is
known by the Arabic epithet Madihu Rasul. The Tamil-speaking Muslim masses and
scholars of Tamil Nadu also refer to him as Appa in their discourse and literature.5
Funds for this madrasa came from different sources. Imam of Arusiya used some of
his own earnings for the madrasa. Another source of income was the sale of the books
by Imamul Arusi, not only among his many pupils, but also to a wider public. This
was in part facilitated by the establishment of lithographic printing presses in Bombay
and Kilakkarai (in 1883). Donations were a third (though limited) way of funding.
Finally, the madrasa is said to have received one rupee from each boat touching the
port of Galle in Sri Lanka, where the Muslim community enjoyed an influential
position. This money was remitted to Kilakkarai through the khaleefa (represent) of
Imamul Arusi Muhammed. Imamul Arusi travelled widely in India, Sri Lanka and
several Arab countries, of course including the holy cities of Mecca and Medina. He
is credited with participating in the establishment of more than 350 mosques in Sri
Lanka as well as some in India. Apart from building up a library for the madrasa, he
is credited with 82 major works in Arabic and Arwi, as well as an unknown number
35
of smaller poems, composed on mosques, donors of books etc., in the same languages
as well as Malayalam written in Arabic script.6
Madrasa Al-Baqiyat As-Swalihat: Madrasa Al-baqiyathu Swalihath is an
Islamic religious seminary located in Vellore. The seminary propagates the Sunni
Islam and was founded by Shaykh Shamsul Ulama Shah Abdul Wahab also called as
A'la Hazrat. The graduates of this madrasa are known by the tile Baqawi. This
Madrasa had produced a good number of well known Islamic Scholars.
Now it is worthy to mention about the foundation of Baqiyathu Swalihath
Arabic College. Baqiyath’s founder is Abdul Wahhab A’ala Hazrat. He was a
renowned Sunni Islamic Scholar and Reformer of the late 19th and early 20th Century
from the Southern part of India. He was born in 1241 jamadul awwal/1831 oct. 19
Saturday in Vellore as a son of Hafiz Abdul Qadir and Fathima, daughter of Patteel
Muhammed. Shah Madar, who is buried in a famous dargah of Madurai, is the fifth
forefather of A’ala Hazrat. He got primary education from Moulavi Hakeem Zainul
Abideen who was a scholar of Arabic grammar and expert in medicine. After studying
Farisi and Arabi languages he entered to the basics of medicine.
In H.1271/A.C.1854 he turned to Madras and become a good discipline of
Allama Gulam Qadir Ibnu Abdil Haq, Muhammed Baqir, Qazi Irthiza Ali Khan
(auther of ‘Nafa-isul Athyhiyya’). After the study of several years, he returned to his
native land Vellore. Then, he received guidelines of Sayyid Abdul Latheef Hazrath
(Qutub-e Velori) in thasawuf and he received sanad in Hadees from famous Hadees
scholar Moulavi Sayyid Husain. After all, he set up a journey seeking knowledge to
the holy land of Makkah in 15 sha’ban 1284/1867. Then, he got deep knowledge in its
various branches from Muhajir Makki Rahmathullah Keeranavi, Sayyid Husain Ali
Fishawari, Shaik Shah Imadullah and Sayyid Zaini Dahma like Ulama. Then he
returned to Vellore in rabeeul akhir 1286/1869. Thereafter, he started himself a dars
in his own home. Due to the excessiveness he was urged to shift dars to Musafir
Khana near Masjid. Along with, he made efforts to found a college. Like Shah
Waliullah Muhaddith Dehlvi he was worried about the state of Muslims of South
India, especially those of Nagore and its nearby regions. He worked hard to purify
36
their beliefs. By the help of people Baqiyathu Swalihath was founded in the year H.
1301/A.C. 1883. Hazrat travelled to many regions for the economic and other needs.
He visited Delhi, Aligarh, Lucknow and other northern cities. Sultan Nawab Nizamul
Mulk nominated the Hazrat as deputy collector. But, he put this position away and
returned to the field of teaching. Eventhouh Naizam of Hyderabad intended to uplift
Hazrat to the position of educational director, giving 1,000 rupees per month, he
denied it. Later, he was honoured by British government by giving the title of
‘Shamsul Ulama’. Also, he was given a jubba, thalappavu (burden), medal and ten
rupees per month in honor to his scholarship. He married daughter of Patteel
Muhammed Musthafa. His son Abul Fazl Ziyauddeen Hazrath has become principal
of Baqiyath. Abdul Wahhab A’ala Hazrath was a fulltime preacher of Ahlussunnathi
wal-jamath. Allama Gulam Muhyiddeen, Allama Kamaluddeen, Allma Abdul
Jabbbar Vellori, Hazrat Shaik Adam and other many famous Ulama were students of
A’ala Hazrat. He was died in 1337 Ramazan 22/ 1918 and was buried in front of the
masjid in the yard of Baqiyathu Swalihath Arabic College.7
Shamsul Ulama E.K. Aboobakr Musliyar was appointed to the post of
mudarris (teacher) in Baqiyathu, in the year he completed the course itself. He
continued his teaching here from 1948 to the year until he become unhealthy. He had
bore the responsibility of Shafi Fiqh (jurisprudence) completely. 8 Baqiyathu
Swalihath was endowed by Shaik Abdul Raheem Hazrat, Shaik Adam Hazrat, Shaik
Abdul Ali Hazrat, Shaik Patt Hazrat and other countless eminent scholars’ services.
Darul Ulooom Latheefiyya Arabic College: It is another one famous Arabic
college was founded by Hazrat Quthb-e Vellore before the foundation of Baqiyath.
Before the decades, here also, hundreds of students had studied. But, now only twenty
five students are studying. The old building of madrasa is on the brink of falling
down. The college is affiliated to Thiruvalluvar University.
Madrasa Kashiful Huda: it is an Islamic religious seminary located in
Poonamallee, Chennai. The seminary propagates the Deobandi trend of Sunni Islam
and was founded along the lines of Darul Uloom Deoband.
37
Madrasa Mifthahul Uloom: it is an Islamic religious seminary located in
Melvisharam, Vellore. The seminary propagates the Deobandi trend of Sunni Islam
and was founded like above mentioned Madrasa Kashiful Huda
Adirampattinam houses two religious institutions: the Al Madrashthur
Rahmanya, established in the year 1951 by one of the ancient families called MM
family and the Al Madrasath-us-Salah Fee Adram-il-Falah, established in 1899 by
MKN Trust. However, some people accuse one of these madarsa has been deviated
by giving wrong verdicts and circulars favoring unnecessary innovations in Islam.
There is an Arabic Madarasa in Pudur Road between Salaiyur and Pudur to
teach Arabic and Islamic values. This Arabic College is built in a land donated by
Thappathai.Naina Mohamed for the noble cause. Teaching includes memorizing Holy
Quran.
Presence of Samastha Kerala Islam Matha Vidyabasa Board
(SKIMVB)
Presence of Samastha Kerala Islam Matha Vidyabasa Board is very limited in
Tamil Nadu. In only three of thirty two districts there are madrasas under Samastha.
Surely, this is very pathetic situation. Number of madrasas in Tamil Nadu under
SKIMVB is given below9:
DISTRICT POST No. Of Madrasas
Neelagiri Goodallore 9
,, Cherampadi 2
,, Kayyunni 1
,, Devala 2
,, Devarsola 6
,, Mefieldu 1
,, Ellamala 1
,, Athikkunu 1
,, Periyasola 1
,, Bitharkkadu 1
38
,, Nellakkotta 3
,, Uppatti 1
,, Konnachal 2
,, Pattavayal 1
,, cherumuli 1
,, Nadukani 1
,, Nandatti 1
,, Athippali 1
,, Puliyampara 1
,, Masinagudi 1
,, Mavanalla 1
,, Narutti 1
Kanyakumari Kulachal 1
,, Palkulam 1
,, Poothurai 1
,, Manavalakurichi 1
,, Mekka Mandapam 1
,, Market road 1
,, Verkkilambi 1
,, Muhyiddin Juma Masjid 1
,, Eethamozhi 1
,, Puthalam 1
,, Thiruvithamkode 3
,, Thekkalay 1
,, Nagar Kovil 4
,, Kaliyil 1
,, Palli Road 1
,, Ponmana 1
,, Netta 1
,, Mulagumoodu 1
,, Katta Thurai 1
39
,, Kottar 1
Coimbatore Coimbatore 4
,, R.S Puram 1
,, Fort Coimbatore 1
,, Kunyamputore 1
,, 101, Suguna Puram 1
,, Suguna Puram East 1
,, Kuniyamtor 1
,, y. 4 North Housing Unit 1
,, Ukkadam 1
,, South Ukkadam 1
,, Coimbatore-8 1
1-Souvenir 2005-06, 60th Anniversary Celebration, Malabar Muslim Association, Chennai, P. 75.
2-Ibid, p. 251.
3-from Present Students of Baqiyathu Swalihath Arabic College.
4-from Present Students of Latheefiyya Arabic College.
5-www.wikipedia.org
6-cf.Shu'ayb 1993: 589-91, quoted in: Varia, Islam in Tamil Nadu.
7-Husain Randathani, ed., Islamika Vinjana Kosam, Vol. 1, Calicut, Poonkavanam Publications, p.p.346-
347.
8-A.P. Muhammadali Musliyar, Malayalathile Maharathanamar, Calicut: Irshad Publications, p. 211.
9-Madrasa List, SKIMVB office, Chelari, Thenchipalam, Malappuram.
40
CHAPTER 4
Religious Condition
By religious condition, various factors which have connection with the
religion are intended by this chapter. Study about the social stratification wasn’t
included in this report because it is a wide area. Many studies had been done in this
matter.
Stratification by madhb and aqeeda
Muslims of Tamil Nadu 97.75% are Sunnites and the rest are Shiiets (census
2001). The Sunnites adhere to either hanafi or shafi school of thought and most Tamil
Muslims are Shadhilis. The aqida of the Muslims is based on sunnath basically
influenced by the sunnites. Almost all Tamil Muslims go to Qabr (dargah) Ziyarath
which is an important sunnath. On the contrary to Kerala, there are Shiiets in Tamil
Nadu. They practice special kinds of worships. There are bora Muslims also in Tamil
Nadu. They are Gujarat origin. Men and women from this group wear white special
type dresses and their namaz and other kinds of god worshiping are of quite variety.
This group exists in Calicut in name. The key point that deserves to be mentioned
here is that the groups of bida’th like Salafism and Mujahidsm couldn’t be deep
rooted in Tamil Nadu.
The Tamil Muslims can be divided into three groups: the Marakkayars, the
Lebbais and the Rawthers. From these groups, Marakkayars were Sunnites of the
Shafi school, while the Lebbais and Rowthers were sunnites of hanafi school.1
Tamil Muslim families are patriarchal, though their major incorporate Islamic
mahr practice. Tamil Muslims practice monogamy and make circumcision. Like the
thali of Tamil Hindu brides, Tamil Muslim women wear a chain strung with black
beads called karugamani which is tied by the groom’s elder female relative to the
bride’s neck on the day of nikah. In a Muslim marriage ceremony, I saw the bride and
groom sit together in an auditorium. Some of their relatives come with a dish of gee
rice and put little in the mouth of both. And then, a few relatives serve them a spoon
41
of milk in the same way. Also, Tamil Muslim married women wear in pointing finger
of the right leg a ring like the Hindu women wear.
As mark of modesty Tamil Muslim women usually wear white thuppatti (from
Hindi/Urdu duppatta) instead of the black pardahs which is draped over their whole
body on the top of the saree.
Consciousness in Islamic Practices
Despite strong Islamic heritage of Adirampattinam like Muslim populated
regions in Tamil Nadu, reception of dowry is increasing, whereas few young grooms
have started voicing against it. The usual form of dowry includes compulsory house to
be gifted to bride by her father, jewels of sovereigns, Money etc. However, a small
exception of people here claims that Islam doesn't stipulate this kind of dowry and
that it is against Islam. Islamic Sufism is followed by many scholars over
Adirampattinam. It is estimated that approximately 97% of Muslims from this town
do the prayers regularly. It is accused that high standard and luxurious living warrants
Adiraites to give less importance to Islamic values. A significant number of Adiraites
are said to get their income from means that are forbidden in Islam. This number is
said to be high among the Adiraites those who are earning in the west.2
Although it is well established fact in all four madhabs (Schools of
jurisprudence) that shaving and even trimming the beard beyond certain limits is
forbidden, people here consider shaving as a part of regular life. The people set
erroneous age limits to have beard i.e., only after Hajj or at the age of 40. However, it
is obligatory in Islam not to shave the beard right from its first growth at the teenage.
A muaddin of a masjid who is familiar to me is well aware of ibadath
(worship of God). But, his own family members do not own that sense of
consideration for Islamic restrictions. Large part Muslim women in Tamil Nadu do
not care to cover their whole body. They wear short saree. By writing this don’t
misunderstand that entire Tamil Muslim women are like this. I have seen many
Muslim women, including children, of Coimbatore, Erode, Mannady in Madras,
Vellore and other parts of Tamil Nadu, wearing black pardah and burqa. Wearing
42
pants is seen as strange in Adirampattinam. However, school going children wear
such dress despite the fact that it is not advisable in Islam to wear such clothes.
Muslim ladies observe purdah and significant number of women do wear niqab.
Nowadays, charity activities are conducted in many places of Tamil Nadu
under the leadership of well aware personalities about Islamic teachings. For instance,
Sal-sabeel Trust of Ilayangudi, established during early 90's in Mallipattinam, is a
leading Charitable Trust managing Orphan Child of Islamic faith. The trust is
managing more than 100 children boarding, lodging and their education.3
To guide common Muslims in Tamil Nadu in legal ways, special wings or
committees are working under many foundations and Jama’th committees. For
example, a “mediation and conciliation centre” is being worked under Makkah Masjid
Shari’ath council in Anna Salai, Chennai, which is headed by Moulana Shamsuddeen
Qasimi MA. This like innovative initiative gives alternative dispute resolutions.
Islamic Literature
As far as Islamic condition in Tamil Nadu is considered, we cannot ignore
contribution of Tamil Muslim scholars in Islamic literature. Even though, Tamil
Muslims have less heritage in Islamic literature, they own something which should be
given due consideration. Special character of Tamil Muslims contributions is that
their almost works were in 19th and 20th centuries, while in the case of Kerala, efforts
were made very early.
As Malayali Muslim scholars contributed much Islamic works in Arabic and
Malayalam, many Tamil Muslim scholars too have contributed in Arabic and Tamil.
Varia has counted a number of texts penned by Tamil muslims. Within Tamil
literature, the literature of the Muslims belongs to the most unknown.4
Ayira Macala (book of thousand questions) is the first Islamic text, ever
found, written by Tamil Muslim scholar. It harks back to the tenth century at the
latest, with its broadest contours appearing already in early Hadith collections. The
main theme of the work is: a Jewish leader by the name of Abdullah Ibnu Salam
meets with the prophet Muhammed (PBUH) in seventh century Arabia, the challenges
43
the prophet with many questions on various topics pertaining to Islam’s beliefs.,
history and rituals; convinced by the prophet’s replies, Abdullah, along with his
people eagerly embrace Islam. It is widely considered the earliest complete Muslim
Tamil text that is exist today, and the first of its genre in Tamil. This Tamil translation
was done by Vannapparimalappulavar, who is known also by his Muslim name
Ceyku Mutali Icukakku.5
The poem ‘Qaseedathu Allafal Alif’ is written by Umar Ibnu Abdil Qadir
Quraishi Al Bukhari Al-Siddiqi (1153-1216) who was born and died in Kayal Patnam.
He was godly blessed by the opportunity to teach religious lessons in Makkah for five
years. Allafal Alif is a wonder in Arabic literature. The core of the text contains
Islamic moral teachings, completely immersed in Sufism. Each line is started with the
order of alphabetic letters of Arabic. Selected words are arranged in each line of the
text in an attractive and mesmeric format. In the poem, which contains 31 lines, we
can see the zenith of Sufism. This is very popular among Kerala Muslims as well as
Tamil Muslims.
Quthbiyyath is another one popular Arabic text. Its author penned this work
telling the peculiarities and special characteristics of Shaik Abdul Qadir Jeelni in
Bagdad, who is the father of ‘qadiri tariqat’. There are also a number of Islamic works
like ‘Nafa-isul Irthazhiyya’ of Irtazha Ali Khan in Ma’anee, which is taught in
Nizamiyya syllabus.
There were many poets in Muslim areas who wrote about Islamic teachings
and history in their poems. For instance, poets of Ilaiyangudi were: 1. Segappa
Valiyullah Shaikhuna Muhammed Meera Nayagam 2. Thenmalaikhan Mathura Kavi
Batcha Pulavar 3. Matharu Pulavar 4. Mastan Lukman 5. Katchi Pillaiyammal 6. S.A.
Seeniyafil Rawoother 7. Karutha Thambi Panditha Baskara Sayyid Abdul Qadir 8.
Poelaikattai. P.N.I. Kaja Muhyiddeen 9. Muhammed Aboobakr 10. Meera Hassan
Kanakkapillai 11. Nagoor Gani Rawoother 12. Salaiyur Sheik Farid 13. Laskas Sirai
Ismail 14. Pulavar. Peri. Kassim 15. P.N. Seeni Mohamed Pulavar 16. Vathiyar Allah
Pitchai 17. Muhamed Meeran Pulavar 18. P.M. Mohamed Mastan 19. Abdullah
Lebbai 20. N.A. Ismail Lebbai 21. Muhamed Amir Sahib 22. Karutha Lebbai
44
Mohamed Abdullah Alim 23. M.K.M. Abdul Qadir Pulavar 24. Allama M. Karim
Gani
The above poets lived in Ilayagudi during 18th, 19th and 20th centuries. They
have written various poems and essays. Very few of them were collected and which
were printed and preserved.6 The Muslims even went so far as to write Tamil in
Arabic script, for the simple reason that Tamil does not accommodate all Arabic
sounds, and Arabic technical terms and names read better in Arabic script.7
Special Character of Culture
Low caste Hindus converted to Islam because the latter provided them with an
egalitarian social and religious order, unheard in Hinduism. No wonder many seized
the opportunity of conversion, especially under the influence of the non Brahmin self
respecters who ceaselessly extolled the egalitarian and fraternal values of Islam and
vehemently criticizes the Hindu caste system, traditions and values. This conversion
from a state of discrimination to one of non discrimination may involve an elevation
in status as well. But claiming that conversions took place just because the low castes
desired to elevate their status ignores both the existence f the age old historical fact of
social oppression and discrimination in south Indian society and the simultaneous
existence of Islam, with its egalitarian ideology, in the same society.
Living in a predominantly Hindu milieu, the Tamil Muslims have been
successful in maintaining their Islamic identity despite following many un-Islamic
customs, mainly because of their attachment to such core Islamic values as
monotheism, for the sake of maintaining or strengthening their relationship with the
atheistic self-respect movement, though they were quite willing to accept the
criticisms directed against their un-Islamic customs by the non-Brahmin Hindu
atheists. Their relationship with the non Brahmin atheists, which in itself is unique in
the history of Islam in the Indian subcontinent, actually emphasizes and brings out
this most striking characteristic of Islam among the Tamil-speaking Muslims of south
India.8
45
The prominent feature of Tamil Muslim society was their dispersal through
migration. Over the centuries, they had spread in the whole of South-East Asia-
Singapore, Malaysia, Myanmar, Hong Kong, and Indo-China-as petty traders,
merchants and labourers. The Tamil Muslim migrants played a significant part in the
development of Muslim literature and the press in the Tamil language. Tamil Muslim
migration to South-East Asia was part of the larger Tamil diaspora, which gave
Muslims another opportunity to define themselves as Tamil away from mainland
China.
M. Abdul Raheem has pointed out some resemblance in the marriage customs
of the Marakkayars of the southern Tamil Nadu and the Muslims of the west coast.
He specifically singles out the marriage custom of the Marakkayars where the
bridegroom goes and lives with the bride in her house. This custom, he affirms
prevails among the Muslims of the west coast. Also, the Marakkayars of Tamil Nadu
share a set of distinctive Tamil kinship terms for parents and elder siblings with
Muslims of the west coast.9
Stratification by Language
Tamil Muslims can be divided to two groups by the parameter of language
used in daily life. One group is Tamil speaking Muslims and other one Urdu speaking
Muslims. The majority of Muslims in Tamil Nadu speak Tamil, with less than 40%
reporting Urdu as their mother tongue. In other words, a small but substantial section
of Tamil Muslims speak the Urdu language in the northern parts of the Indian state of
Tamil Nadu, mainly in the city of Chennai, Chengelpet, south Arcot, north
Arcot, Salem, and Tiruchirapalli district. The three prominent social groups among
the Muslims living in Tamil Nadu are Tamil speakers (hence known as Tamil
Muslims), Urdu speakers (hence known as Dakhni Urdu Muslims), and a third and
new sociological category of the Tamil Dakhnis, who share the history of both earlier
groups. Dakhni Muslims are also referred as Dakhnis. The Dakhni Urdu-speaking
Muslims are more in common with their co-religionists in other parts of south India,
like the Urdu-speaking Muslims of Bangalore, Hyderabad, and Maharashtra.10Tamil
Muslims, perhaps conscious of their superior number, did not see advantage for
themselves in learning Hindustani. For them, Urdu/Hindustani was the symbol of the
46
linguistic and cultural dominance of the Urdu Muslims. Learning it would only
prolong their cultural subordination to Urdu speaking Muslims, in spite of the latter
being a minority among Muslims in Tamil country. Therefore, the anti-Hindustani
agitation started by the self respect movement appeared to provide many Tamil
Muslims with a wonderful opportunity to shake of the dominance of Urdu speakers
once and for all.
The Dakhni and Tamil Muslim groups did not encourage inter-marriage, and
differed in their kinship patterns and their own social structures. However, both
shared common ritual spaces and a Sufi tradition. If kinship, marriage and social
structure, apart from language, were the prominent sources of difference between
them, then ritual space and the Sufi tradition were the sources of commonality or
unity between the two groups. The Dakhni elite, like the Tamil Brahmins, were
among the first to join the bar, bureaucracy and the teaching profession. These
professions restored to those who succeeded in joining them their sense of social
position and power. From their ranks were drawn the proponents of pan-Indian Islam
in the region. By contrast, Tamil Muslims, who as seafarers and merchants had relied
less on the state power and gained more from the maritime trade that accompanied the
European expansion, were slower to feel dispossesses. It was only in the early
twentieth century that some Tamil Muslims joined the Dakhni elite on the political
bandwagon of pan-Indian Islam.
In the evolution of Tamil society and whole south Indian society also,
language has been both a divisive as well as an integrative force. The language Tamil,
which played an integrative role in uniting a sizeable section of non Brahmin Hindus
and Tamil Muslims at one level, played a divisive role at another level by pitting a
sizeable section of the non Brahmin Hindus and Tamil Muslims against the
sanskritised Brahmins and to great extent dividing the Urdu Muslims from the Tamil
Muslims.11
It is highly improbable that Tamil Muslims would have, on their own,
affirmed their Tamil identity without the influence of radical, apolitical and mass
based self respect movement. A common religion was not enough to create a
47
monolithic Muslim identity to make them accept permanently the domination of Urdu
Muslims. In fact, the anti Hindustani agitation provided them a golden opportunity to
shake off this domination and assert their Tamil and Dravidian identity. Here is a case
where language and supposed racial affinity cut across religion and mobilized Tamil
Muslims as a distinct group, having shared interests with the radical non Brahmins.
From the time of the anti-Hindustani agitation, this distinctiveness became an
enduring feature of Tamil Muslims, which was bound to have far reaching
implications for them, especially after independence in 1947.
1-JBP. More, (2006), Religion and society in south India: Hindus, Muslims and Christians, Nirmalagiri:
Institute for Research in Social Sciences and Humanities(IRISH), P. 168.
2-www.wikipedia.org
3-www.wikipedia.org
4-cf., e.g., Richman 1993: 74, quoted in, Varia, Islam in Tamil Nadu.
5-Ronit Ricci, Saving Tamil Muslims from The Torments of Hell: Vannapparimalappulavar’s Book One
Thousand questions,in: ed., Barbara D Methalf, Islam in South Asia in Practice, Ranikhet:Permanent
Black, p. 190.
6-www.wikipedia.org
7-Varia, Islam in Tamil Nadu.
8-JBP. More, (1993), Tamil Muslims and Non Brahmin Atheists 1925-1940, in, ed., Madan, Muslim
Communities of South Asia: Culture, Society and Power, 1995, Delhi: Manohar Publishers, p. 328.
9-Abdul Rahim, Bulletin, 98; Dennis Mc Gilvary, ‘Arabs, Moors and Muslims: Sri Lankan Muslim
Ethnicity in Regional Perspective’, in Contributions to Indian Sociology, (1998), 43, 2, 439, 441, 444,
quoted in, JBP. More, Muslim Identity, Print Culture and Dravidian Factor in Tamil Nadu, 2004, Delhi:
Orient Longman Private Limited, p. 18.
10-Muslim Society In Tamil Nadu, http://www.indianetzone.com/
11-JBP. More, (1993) Tamil Muslims and Non Brahmin Atheists 1925-1940, in, ed., TN. Madan, Muslim
Communities of South Asia: Culture, Society and Power, 1995, Delhi: Manohar Publishers, p. 327.
48
Conclusions
Religious picture of Tamil Muslim community is drawn in the given chapters
of this study report. Message of Islam reached in the soil of Tamil Nadu very early by
the godly intentions, without using sword or terrorism. Nevertheless, we cannot be
blinded towards the incidents occurred in Ramanathapuram district. We can see from
reliable sources that Muslim leaders like Ibraheem Badushah were taken into the
struggling compulsorily by the time.
In the upsurge of scientific developments and materialism, foundation of an
active organization of Muslim Ulama (scholars) was essential. While Muslim
religious scholars in Kerala united under several organizations like Samastha Kerala
Jam-iyyathul Ulama and Kerala Jam-iyyathul Ulama, while religious scholars in
Tamil Nadu were inactive. This led to losing of Muslim community’s deep
consciousness, awareness and punctuality in religious affairs.
If we travel through Muslim populated towns and villages in Tamil Nadu, we
can see a number of dargahs. Large number of Muslims in Kerala visit mazars in
Tamil Nadu frequently. Shamsul Ulama E.K. Aboobakr Musliyar like great scholars
had deep spiritual relation with these Sufis.
In the case of religious education, Muslim religious scholars in Tamil Nadu
should take effective steps immediately, to create a profound and drastic change in the
field. That means the prevailing situation in the field is very dangerous and which will
lead the Muslim community to be body without heart.
At last, Muslim community Tamil Nadu needs to a group of scholars who can
make the community free from un-Islamic believers and filled with Islamic moral
teachings. Cheating Tamil Muslims for their present poor culture is useless and
unwanted. Because, there is no wonder in being a very minority group of the society
influenced by the majority group’s practices and culture.
In short, Muslim community in Tamil Nadu has its own importance among
other states of India. When it is discussed about Muslims’ presence in Kerala, Muslim
community in Tamil Nadu also needs to be discussed widely with due consideration.
49
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