CHAPTER I

THE ADVENT OF ISLAM AND THE

MUSLIMS IN TIRUNELVELI DISTRICT

Kayal port city, even before the advent of Islam, was the principal commercial

emporium of Mabar attracting traders from the Arab countries, China and Greece.

The Sangam literatures such as Ahananuru, Mullaippattu, Nedunalvadai,

Perumpanatruppadai, Manimekalai, Maduraikanchi, Seevagasinthamani,

Silappathikaram call a class of people of traders, soldiers and artisans as “Yavanas1.

The eminent lexicographer in Arabic language Shahibul Qamus points out that

the word Yavana must have originated from the name of a place in Yemen in South

Arabia. There is a place namely Yuman near Ballaback, in Syria. A Muslim tribal

community lived in the west province of China was known as Yunnan. The Khalifa

of Bagdad was called as the king of Yunnan by Chinese writers2. Yavanam is

identified as one of the fifty six countries around India in some old Tamil Poems as

name of Arabia3. The ancient Arabian medical system is known as Unani is famous

among the Tamil people till date. Ptolemy denotes Mokha in southern Arabia as the

great emporium of trade for south Indian luxuries4.

1
Ahananuru 148; Mullaipattu 54-61; Nedunalvadai 101; Perumpanarrupadai 315-16; Manimekalai
19; 108; Madurai Kanchi 321-323; Perunkathai; Yuki Potharavu 167-178, Magathakandam,
Purathodukkiathu 3-8, 1:47; 175-177, 1:37:76, Vathavakandam Pichodanan 59-70, Vathavakandam
Mugavezhuthukadhai 59-60; Seevaka sinthamani:- Gunamalaiyar Ilambakam 296:1146, Namagal
Ilambagam 85:114
2
K.A.Nilakanda sastri, Foreign Notices of South India, Madras, 1939, p.17
3
Sonya Rhie Quintanilla (2007), History of Early Stone Sculpture at Mathura: ca 150BCE-100
CE,Brill Academic,2007
4
P.K.Hitti, The History of Arabs, p.58.

28
 Arabs were considered the pioneers in the trade of horses. They were well

known for the trade of horses in the early centuries of Christian era5. Arabs exported

gold, emerald, coral, cloth, fur, swords, rosewater, wine and horses and imported

pearls, crystals, precious stones, odiferous wood, cotton, silk, lead, pepper, camphor,

clove, cardamom, nutmeg, lemon, orange, betel leaf. They have the reputation of

bringing elephants to Mabar.

Arab Muslim merchants and navigators got settled along the coast of Mabar as

early as the sixth century AD as the region started to play a key role in the

international trade that caused south India to have business tie-up with the enterprises

of west Asia and international archipelago6. Such settlements of Muslim Arab traders

along the Mabar coast started growing up from Pulicat to Colachal, a small town in

present Kanyakumari District. International business community of these Arab

traders settled in the port towns of Mabar coast such as Pulicat, Nagapattinam,

Kilakarai and Kayal professed Islam7. Their settlements or colonies on the Mabar

coast were called Yavanacheri in Tamil classical literature such as “Perum Kathai”8.

These Arab traders‟ exclusive visits paved way for their marriage with local

women in Mabar coast. These Arab traders settled in the respective regions without

returning to their native countries. However, children born to these Arab traders were

mothers‟ stock and remained with their mother9. Arab trading community followed

Islam after its advent in the 7th century A.D. Thus the coastal colonies of Arab

merchants and navigators in Mabar were Islamized and these merchant missionaries

5
Pattinappalai,185-186.
6
Susan Bayly, Saints, Goddesses and Kings – Muslims and Christians in South Indian Society,
Cambridge University Press, 1989, pp.73-74.
7
Ibid. pp.77-78.
8
Elphinstone, The Hisoty of India London, 1857, pp.189, 196.
9
W.Robertson Smith, Kinship and marriage in early Arabia, 1907, pp.77-79.

29
propagated Islam among the native inhabitants. The Mohamedan influence in the

south Indian Mabar coast and Ceylon started prevailing from the very inception of

Islam as there was commercial and cultural relationship between Arabia and south

Indian kingdoms from very early times10.

Islamic missionaries, during the life time of the Prophet Mohamed (PBUH),

Thamimul Ansari (Rali) and Mohammed Ukassa came to Mabar Coast for

propagating Islamic theology. Their tombs have been erected at Kovalam near

Chennai and Porto Nova respectively. There are tombs of other earliest Islamic

missionaries such as Kassim (Wali) A.H. 4/624A.D. and Abdul Rahiman (Wali) A.H.

8/628 A.D. found in Kottaru of Kanyakumari District and Kotharisa Hills of

Tirunelveli District respectively. Islam spread gradually also in the inland. The

ancient mosque in Tamil Nadu is found in Tiruchirappalli formerly known as

Uraiyur, the capital city of Chola dynasty. Arabic inscription found in this very old

mosque located near the Kottai Railway Station Tiruchirappalli indicates that this

mosque was built in A.H.116/734A.D. by Abdulla Bin Mohamed Anwar. Thus, Islam

got its roots on the Mabar coast and its hinterland in the early years of Hijira11.

The Mabar kingdoms of Pandyas, Hoysalas, Zamorines, Kalkathiyas and

Rashtrakutas welcomed and supported the Arab Muslim traders to get settled in their

domains by providing special concessions in place or in return for the lucrative

foreign trade. As Arab Merchants supplied horses for cavalry and men for manning

the ships to the Mabar kingdoms, they were given due respect and safety for their

merchandise and men by the Mabar rulers. Arab Muslim traders enjoyed special

10
Imtiaz Ahamed, Caste and Social Stratification among the Muslim of India, New Delhi, 1978, p.41.
11
J.M.Sali, Thamilagathu Dargakkal, Madras, 1981, p.152.

30
privileges and warm welcome in the port towns of Mabar12. Mabar ports became the

centres of extensive international sea borne trade through Arab Muslim traders13.

Arab Muslim merchant‟s colonies became wide spread in the course of time.

They grew the part and parcel of the local population. As they enjoyed overwhelming

support of the native kings, they got in touch with lower section of the society who

considered Islam as the symbol of equality, prosperity and emancipation. Islam

spread widely with the efforts of these merchant missionaries14. Mullas, Sufis, mystics

and other religious preachers were among them.

Inequality, injustice, inequity, harassment prevailed in the caste Hindu society

due to its rigid caste system that suppressed the lower caste people socially and

economically. The lower caste section of the Hindu society were enchanted towards

the new culture of Islam introducing bondage free and harassment free brotherhood

atmosphere and ensuring their social and economical speed up. Thus Muslim

population raised in a large number in the coastal Mabar and its hinterland due to the

immigration of Arab trading community and their inter-racial marriages along with

the conversion of native lower caste Hindu people into Islam. Thus Islam entered into

native Hindu society without much ado15.

First Arab Settlement in Kayal Karai

Islamic missionaries from the Mecca and the Medina came to Kayal, the

eminent port city of Tirunelveli coast in the Pandya kingdom during the reign of the

first caliph Ameerul Momeneen Hazarat Sayyidna Abubakkar Siddiq (Ral), the

12
S.Krishnaswamy Iyengar, South India and her Mohamadan Invaders, London, 1921, p.p.69-73.
13
S.Maqbul Ahamed, Indo Arab Relations, New Delhi, 1978, p.80.
14
A.B.M.Habibullah, The foundations of Muslim rule in India, Allahabad, 1967, p.1.
15
Ram Gopal, A Political History of Indian Muslims, New Delhi, 1988, p.2.

31
successor of the Prophet Muhammad (PBUH) with the peace mission of Islam in the

year 633A.D. By this time, it is said that Pandya king Kadungon ruled this region.

Kadungon and his son Maravarman Avanaisulamani were the first two kings of the

first empire of Pandya kingdom in the period 590 – 645 A.D16. Arab Islamic

missionaries resided at the pleasant Khosmarai area, the heart of the Kayal port city

and mingled with the native people to preach Islam. They adhered to the habits and

customs of the native people. They entered into marital relationship with the native

converted Muslims. The first mosque in Kayal was erected near the seashore and

called Kadarkarai Palli in Tamil. This was the first mosque in Kayalkarai and Tamil

Nadu. Kadarkarai Mosque is located on the south side of Kosmarai Dargha. It is

assumed that Kadarkarai Mosque was built between 633A.D. and 640 A.D. during

the reign of the second caliph, Ameerul Momenen Hazarath Sayyidna Umar Farooq

(Rali)17.

Second Arab Settlement in KayalKarai

Harun-Al-Rashid reigned Egypt from 786 to 809. He has carved a niche for

himself in History through his brilliant and enlightened rule that reached highest

pinnacle of its glory. His sons Al Amin, Almamun and Mustasim ruled over Egypt

respectively after him. Caliph Almustasim (833 – 841AD) joined hands with the

Mutazilites who believed that the Quran was created. Mutazilite doctrine was against

the principles of orthodox theologians known as Sunnath Jamath since Caliph Al

Mustaism and his son Alwathiq backed up Mutazilites. After the demise of Al

Mustasim in 842, his son Alwattiq took over the regime. Those who opposed

16
Kallidaikurichi Aiyah Nilakanda Sastri, The Pandyan Kingdom from the earliest times to the sixteenth
Century, Lazac, 1929, p.50.
17
Stone Inscription found at the site of Kadar Karai Mosque, Kayalpattinam.

32
Mutazilites were jailed and ill-treated under his regime. There emerged chaos and

confusion among the people who hated Mutazilite doctrine. Some of those Arabs

lived in the village Qara-fatul-Kubera of Cairo in Egypt sailed towards Mabar and

landed in Kayal port city of Pandya kingdom18.

Ancient Egyptian society had a great glorious civilization. Many recent

excavations express its past glory through the recovered mammoth construction of

sphinx, pyramids and other articles. Egypt was, time and again, consecutively

invaded by Persians, Greeks and Romans. Egyptians were influenced by the foreign

culture and civilization of those invaders as it was under their rule for very long time.

Islam entered into Egyptian society during the life time of the Prophet Mohammed

(PBUH). Egypt was invaded by Amar-bin Al-As (Rali) during the regime of Caliph

Umar. The first mosque of Egypt was built by Amar bin Al-As (Rali) and named

after him as the Mosque of Amar bin-Al-As19. There is a cell adjoining west to this

renowned Mosque. Imam Abu Abdullah – Al – Shafri used to preach in this cell. Al-

Shafii, eponymous Imam belonging to one of the four orthodox Islamic theological

schools arrived to Egypt in 814 A.D. and stayed there till his death.

The well known traveler Ibn Battuta came and worshiped in the Mosque of

Amar bin Al-As during his visit in Egypt. He also went to Imam Shafi‟s school and

the prominent „Maristion‟. Sultan Qualaun built the famous hospital Maristan. This

hospital is located near the mausoleum of Al-Malikal Mansur Qalun. This hospital has

all advanced facilities. Ibn Battuta indicates there are umpteen of Madrasas and

convents in Cairo. Convents were called khanqa or ribat or zawiya that served

18
Inscription found at Great Kutba Mosque located at Amlala Maraikar street entrance in
Kayalpattinam, 843 A.D.
19
H.A.R.Gibb, The Travels of Ibn Battuta, 19556, Vol. I, p.43.

33
travelers as monastic hostel. There was a warden known as Shaikh in each convent to

look after the duties assigned to him. They operated on the principles of Sufism.

There were separate convents for married and unmarried men. The inmates of these

convents were given food twice in a day along with monthly allowance and clothing

for winter and summer. They required attending the prayers five times in a day and

stay in the convent all nights. They needed to chant the Holy Quran after the dawn

prayer.

Ibn Battuta talks about the cemetery called Al – Qarafa located in old Cairo. It

has its reputation for its blessed power. It is a part of the mount Al – Muquattam that

has been promised to be one of the gardens of Paradise by the Almighty20.

The principal Quarafa is located in the south of modern Cairo at a kilo meter

away from the old Cairo and Muquattam hills. The tomb of the lady Sayyida Nafisa,

daughter of Zaid bin Ali bin Al Husain bin Ali is within Qurafa. The lady Sayyida

Nafisa was so deeply devoted towards the Almighty that it was said that she was

answered in her prayer. The mausoleum of Lady Sayyida Nafisa is an exquisite and

elegant structure in Qurafa. There is another tomb of the Imam Abu Abdullah

Muhammad bin Idris Al-shafri adjoined to a large convent in Quarafa. There are

innumerable graves of eminent scholars and religious personalities in Quarafa.

The Nile is one among the five great rivers of the world. The Nile in Egypt is

greater than all the rivers of the world in its taste, breadth and length of the channel

and utility21. There are cities and villages thickly located one after another on the

banks of the Nile with rich inhabitants and intensive cultivation. The Nile is the only

river called a sea. The Holy Quran (28:6) says, “It thou fearest for him, cast him into

20
H.A.R.Gibb, The Travels of Ibn Battuta, 19556, Vol. I, p.45.
21
H.A.R.Gibb (C.Defremery and B.R.Sangiu netti) The travels of Ibn Battuta, Vol.I, p.43.

34
the Yamm, thus calling it Yamm which means sea (Bahr)”. This great river is related

to the Prophets‟ Ascension. The Prophet Mohammed (PBUH) asked Gibreel pointing

out four streams what they are during his night journey when he was taken from the

Mecca to Jerusalem to ascend into Heaven. Gibreel replied, Saihan and Jainhan are

the inner streams flowing in the Paradise whereas the outer streams are the Nile and

the Euphrates. One of the characteristics of the Nile is despite hot summer, it flows

without being dried up while other rivers get dried up and starts to recede at the time

of other rivers getting over flown.

The Egyptians came to Kayal port city of Pandya kingdom under the

leadership of Muhammad Khalji (Rah) in 842 A.D. were the descendants of the first

four Caliphs of Islam of the Mecca and the Medina. They were given warm welcome

by the royal delegates of Pandya kingdom. There were two hundred and twenty

Egyptian Muslims including fifty one women in this group. Muhammad Khaliji and

his men preferred Karupuddiyar area for their settlement. Pandya king granted them

the area they preferred along with other subsidies. „The then Pandya king was Sri

Mara Sri Vallabha, son of Parantaka Nedunjadayan from 815 to 862 A.D.‟, according

to Professor K.A. Nilakanta Sastri22. Sri Mara Sri Vallabha Pandyan expanded his

inherited kingdom to Ceylon. Muhammad Khalji and his men erected a mosque in

843 A.D. known as great Jamiah mosque – that is called Kutba Periya Palli in Tamil.

Muhammad Khalji and his companions were given great respect by native

Hindus and earlier Arab Muslims settled at Khosmarai area near the sea shore.

Pandya king treated them with great respect and provided them with everything they

wanted. Muhammad Khalji lived and it was here he breathed his last. He was a great

22
Kallidaikurichi Aiyah Aiyar Nilakanta Sastri, The pandyan Kingdom, Luzac, London, 1929, p.48.

35
saint. His family tree has been denoted on his tomb located in the graveyard of great

Jamiah Mosque. He was one of the thirteenth descendants of the first caliph Hazarath

Sayyidna Abubakar Siddiq (Rali).

There is a very old stone inscription found Karuppudiar mosque in Kayal

Karai. Archaeologists say that this inscription dates back to king Vira Pandya ruling

Pandya kingdom from 946 A.D. to 966 A.D. We can have lots of information about

this mosque and Kayal port town23. The year of this inscription is not legible so that

archaeologists made deep study on the various Tamil and Sanskrit inscriptions

provided by Burgess, Natesa Sastri, H.Krishna Sastri and Kanaka Sabhai in addition

to the reference of the article “Vira Pandya Vatteluthu” written by Professor Dr.

K.Venugopal of Madurai Kamaraj University. Archaeologists concluded that the king

Vira Pandya ruled Pandya kingdom from 940 A.D. to 966 A.D.

This old inscription found in Karuppudiar mosque denotes that Kayalkarai

was called Kahir – Ur and Pauthira Manikka Pattinam. Eminent Arab historian and

traveler Wassaf, and Ibn Battuta indicate Kayalkarai as an important and popular

trade centre in Pandya Kingdom. Vanna Kalanchiya Pulavar of Melaseval, Madurai

praises the great Saint Sultan Sayyid Ibrahim, nephew of sayyid Mogdoom Wali of

the famous Pauthira Manikka Pattinam in his Arab Tamil epic Dheen Vilakkam.

Saint Sayyid Ibrahim Wali landed in Cannanore in Malabar Coast in 1182 A.D. and

travelled along with his followers through Cochin, Kollam, Vilignnam to reach

Pauthira Manikkapattinam.

Dheen Vilakkam clearly explains that Punnakayal is on the western side of

Pauthira Manikka Pattinam and the King Vikrama Pandya stayed at Pauthiramanikka

23
Inscription found at Karup Pudiar Mosque of Kayal Patnam belonging to the period of vira pandiya
of 946 – 966 A.D.

36
Pattinam24. St.Sayyid Ibrahim sent his emissaries Muhyiddeen and Imran to Pandya

king Thiru Pandyan in Madurai for settling the dispute with his brother

Kulasekarapandiyan25. Thiru Pandyan went to Thiruppathi and his borther

Vikramapandyan did not want to settle the dispute. Vikrama Pandiya waged a war

against Saint Sayyed Ibrahim. The war broke out at Erwadi. St.Sayyid Ibrahim

defeated Vikrama Pandya and established his own kingdom at Erwadi area.

Al Qutbul Hamid Wali Gausal Majid Badhusha Hazarat Sultan Syed Ibrahim

Shaheed Radi, the 18th generation descendent of the Prophet Muhammad (PBUH) was

the king of the Medina. St.Sultan Syed Ibrahim started from the Medina with his

family and friends to spread Islam in Pandya kingdom of Mabar region according to

his hereditary grandfather Hazrat Muhammad.

Then he had millions of followers from throughout Islamic world26. He ruled

the province known as Pauthiramanikka Pattinam of Pandya kingdom stretching

from Kulasekapattinam to Vaipar for twelve years and spread Islam throughout the

southern Tamil Nadu. Dr. Raja Manikkam describes in his book Thamizhaga

Varalaru that Pandya kingdom was divided into several zones and every zone was

ruled by his own brothers or relatives.

Third Arabian Settlement in Kayal

Third group of Arabs came from Egypt under the leadership of Sayyid

Jamaluddin, Son of Muhammad Tebi, a descendant of the holy Prophet Muhammad

(PBUH) to Kayal in 1284 A.D. King Sundara Pandyan gave them warm welcome and

24
Vanna kalanchiya Pularvar, Dheen Vilakkam pp.156-159.
25
M.R.M. Abdur Rahim, Islamic Encyclopedia Volume-3, Unversal Publishers, 1970, p.174.
26
Moulvi Haji Mahhoom.S.Amjad Ibrahim Lewai Aalim Shahib, Irwadi Shaheed Nayagam Varalaru,
Amer Aalim Publication, Erwadi, p.24.

37
granted all facilities for their settlement at Kayal Karai. Madurai Sthalapuranam and

Thiruthondar Puranam also point out about Sundarapandyan known as Koon

Pandyan. The legend says Gnana Sambandar straightened his hunchback.

Sayyid Jamaluddin and his followers settled at Kayal with the generous grants

of Pandya King. They mingled with native Hindus and the earlier Arab settlers at the

south part of Kayal. Earlier Arab settlers were religious scholars and honest

merchants. They were responsible for spreading Islam through their commercial

relationship and peace mission. Muhammad Kareem Madani Wali and his grandson

Sayyid Ahamed wali, during the period from 900 AD to 1038 AD, insisted people on

to avoid idol worship. They stressed people to come together under the power of the

Almighty and the inevitable Day of Judgment. They asked people to wage a war

against all kinds of social evils irrespective of their birth, rank, race and complexion.

Their disciples and followers propagated Islam. Magudoom Wali (1038 – 1133AD),

the uncle of Sultan Sayyid Ibrahim Wali, Calipha Wali (1180 AD) the judge of

Tinnevelly region, Fazullah Wali, Commander of Tinnevelly region of Pandya‟s army

served the people of Pandya kingdom as well as the propagation of Islam.

Pandya Kings had good rapport and commercial relationship with Sayyid

Jamaluddin and his group. There was commercial pact between Sayyid Jamaluddin

and Pandya King that he should bring 1400 horses every year from the island of Kais

and other islands of Persia27. The horses procured from the Persian islands were kept

at stables in Kayal for a few days for inspection before being supplied to the army of

Pandya kingdom. Sayyid Jamaluddin frequently visited Madurai, the capital of

Pandya kingdom from Kayal for business transactions and administrative services.

27
H.M.Eliot and I.Dowson (Trans), The History of India, As told by its Own historians, Vol.3, London,
1867, p.33.

38
 Sayyid jamaluddin was sent to Mangol court as an emissary by Pandya King

Sundara Pandiyan in 1286 A.D. Sayyid Jamaluddin completed his work in China and

came back to the administrative service of Pandya Kingdom. After the demise of

King Sundara Pandyan in 1293 A.D., Sayyid Jamaluddin took over the rule of Pandya

Kingdom.28

Sayyid Jamaluddin came to be called Malik-Ul-Islam Jamaluddin or Sultan

Sayyid Jamalluddin after gaining sovereignty at Pandya Kingdom. Sultan Jamaluddin

went to Shiraz in Iran to participate in the world Assembly representing Pandya

Kingdom after handing over the Kingship of Pandya Kingdom to Kulasekara

Pandyan, the brother of Sundara Pandyan. Sultan Jamualuddin was elected as the

president of world Assembly at Shiraz in Iran by the representatives of various

countries participated there. Sultan Jamaluddin died at Shiraz and was buried there in

1306 A.D. His nephew Sirajuddin was given the rank of Chief Minister in Pandya

Kingdom.

The Origin of Sonakar

The Muslim population mingled in native Hindu society was influenced by

Tamil culture. They came to be called as Jonakar or Sonakar instead of their earlier

name Yavana. Thivagara Nigandu, an eighth century Tamil Grammar text calls

Yavanas as Sonakars. Pingala Migandu, another ancient Tamil Grammar text also

indicates Sonakars instead of Yavanas29.

28
H.M.Eliot and I.Dowson (Trans), The History of India, As told by its Own historians, Vol.3, London,
1867, p.47.
29
Thivakara Nigandu, p.31; Pingala Nigandu p.131.

39
 The interpreter Nachinarkkiniyar of Pathupattu uses the word Sonakar in his

interpretation wherever the word Yavana stands30.

Yavanas were called Yanakas in Sinhalise language also on the basis of Pali

Yonna that means Arabs. Later Yonakas came to be called as Sonakas to denote the

descendents of the Arabs. In Sri Lanka, Sonakar Street is also called as Yonakar

Street or Yon Street even today. The donation of Muslim people Sonakars in Sri

Lankan is available in government records.

Muslims of Tamil Nadu migrated to Sri Lanka recently are known as Indian

Sonakar whereas the earliest Muslim settlers in Sri Lanka are called Sri Lankan

Sonakars31.

An inscription belonging to the period of Maravarman Sundara Pandya (1238

– 1257) denotes a mosque as Sonaka Palli32. There are lots of references found in

Tamil literatures about Sonakars33. Arab Muslims were collected with a tax known as

Sonaka vari due to their foreign origin34.

Thus Muslims have been called as Sonakars from the eighth century. The

habitation settlement of Muslim fishermen in many coastal villages is called

Sonakapattinam. A village near Tiruchendur is called Sonakan Vilai. There are

Sonakan streets in Tuticorin, Kayalpattinam, Cuddalore, Porto-Novo, Thondi,

Mandapam, Kilakkarai and Vedalai35. The names of fish such as Sonakan Tirukkai

30
Pathupattu, V.V.Swaminatha Iyer edition, p.337.
31
I.L.M.Abdul Azeez, Ilankai Sonakar Inavaralaur, Colombo, 1907, pp.13-14.
32
South Indian Inscription, Vol.II. p.402; A.R.E. 116 of 1903.
33
Kambaramayanam, Sundarakandam 112:207; Thiruvilayadal Puranam U.V.Swaminatha Iyer
Edition, 1972, p.206; Ottakoothar, Kulothunga cholam Pillai Tamil :77, Thirukutrala Kuravanchi,
Thirumalai, Royuhatha sethupathi vaknan.
34
M.M.Uwaise and Ajmalkhan, p.51.
35
FSG Tirunelveli District Record Vol.3570/1809 PP.5-6.

40
(Slring ray), Sonakanvalai (Trichiurces muticus) and Sonakan Kezhuthi (Macronus

punctatus) express the long time association of Sonakars in sea faring activities36.

Thulukkar

The Muslims are also called Thulukkar in addition to Sonakar. The term

Thulukkar indicates the people who came from Turkey. Though all the Muslims do

not belong to the origin of Turkey, this term “Thulukkar” is widely used to indicate all

the Muslims.

Now-a-days Tulukkan is the term used widely by all to denote Muslims

whereas Sonakan is not in common use37.

Several Tamil literatures indicate Muslims as Thulukkar38. Adiyarkkunallar, a

well known interpreter for Silappathikaram interprets the “word” Ravana as Yavana

Thurukkar. Since Kalpana‟s Rajatharangini indicates Emperor Kaniskka as

Thurushka pointing out his ethnicity, it is said that the word Thurushka was in use

even from the second century A.D39. Thurukkar were called Thurushka in Sanskrit

and Telugu literatures. The Vijaya Nagar kings were given titles like “Thulukka

moham Thavirthan and Thulukka thalavipadan meaning one who defeated Muslims40.

Mohamadan‟s domain of Madurai in 14thcentury was called Thulukkaniam and

Thulukka avanam41. Thulukkar‟s colonies were called Thulukkanam42. Flowers and

grains used to be called with the prefix „Thulukka as Thulkkappoo (flower),

Thulukkamalligai, Thulukka Samanthi (African Merigold), Thulukkap pasali (Besella

36
Tamil Lexicon, 1932, p.3395.
37
Yazhpana Manippayagarathi, American Mission Press, Jaffna, 1842, p.21.
38
Kambaramayanam 14:13:902; Kalingathuparani-333, Kulothungacholan Pillai Tamil : 52.
39
N.Akmal Ayyubi, Some Aspects of Islamic Turkish culture, Aligarh, 1985, pp.103-104.
40
Inscription of Pudukottai State, No.669, 670, 760, 763; South India Inscriptions, III pt V.P.130;
A.R.E. 642 of 1902; South Indian Temple Inscription, 309-D-249-1. Chandrasekara Pulavar.
41
Madurai Thalavaralaru, Madurai Tamil Sangam, P.2.
42
Thirukutrala Kuravanchi, 65;1.

41
green), Thulukkappayaru (Kidney bean) and Thulukka Kathazhai. There are some

villages named as Thulukka Patti, Thulukkan Kurichi, Thulukka Thandalam,

Thulukkamuthu, Thulukkankulam.

Anjuvannam

Anjuvannam is a Persian word meaning assembly or congregation. Muslim

colonies were found as merchant guilds as that of Hindu Ainoorawar and Valanjiar.

To denote Muslim guild, Anjuvannam along with other merchant guilds are found in

copper plates and inscriptions of 12-13th century AD. There is an old mosque in

Tenkasi called Anjuvannam Pallivasal even today. The earliest Islamic Tamil

literature Palsandamalai belong to the 15th century AD clearly indicates that Muslim

merchant guild as Anjuvannam. Thus, the earlier Muslim merchants‟ colonies were

the guilds for the growth of their commercial activities43.

The Social Divisions among Muslims

There are many social divisions among Muslims such as Marakkayar,

Rawthar, Labbai, Deccani, and Fakir. The census Report of Madras Presidency,

1891, shows that there were some peculiar subdivisions in Muslim society such as

Puliankudiyar, Elayankudiyar, Musiriar, Vaigaikaraiyar and Kayalar denoting

territorial identification44.

Social divisions such as Marakkayar, Rawther, Labbai are not equivalent to

the prevalent castes in Hindu society as Muslims don‟t have any social barrier for

inter-dining or inter-marriage among their social divisions. Like Hindu society,

Muslims belonging to all these subdivisions mingle with each other and get united

43
T.V.Sadasiva Pandarathar, Kalvettal Ariyappadum Unmaigal, p.23.
44
Quadir Hussan Khan, South Indian Mussalamans Madras, 1910, p.60.

42
under their religious faith Islam. These social divisions among Muslims are based on

their occupations45. These social titles based on occupations do not belong to any

particular social group. For instance, Labbai boatmen are called Marakkayar by

themselves46.

Marakkayars

Marakkayars are a class of Muslims settled in the coastal towns with

enormous wealth and arithmetic strength. Most of them indulge in sea faring and

maritime activities. There is a lot of information found in the records of European

companies. The term Marakkayar was derived from the Arabic word Markab

meaning boat47. Scholars interpret the word Marakkayar deriving from different

languages. W. Francis derives the word from Arab Marcab meaning boat and Tamil

rayar meaning owner. Quadir Hussain Khan indicates the word Marakayar should

have been derived from the Arabic word Markab or Tamil word Marakkalam48. It is

also commonly given an interpretation for Marakkayar derived from

Marakkalarayar; the owner of boat (Marakkalam – boat + Rayan – owner) as like

other Araiyars Vanatharaiyar, Vallatharaiyar, Kalingatharaiyer. Noboru Karashima

points out that the term „Marakkayar‟ used to denote the Muslim sea faring traders of

Mabar and Malabar coast should have derived from the word Maralikalanayan found

in a Tamil inscription in Sumatra and kept in Jakarta museum belonging to eleventh

century49. But the term nayan or Nayagan generally means owner captain or leader.

45
Mattison mines, Social stratification among the Muslims in Tamilnadu, South India pp.160-161.
46
Edgar thuston and K.Rangachari, Castes and Tribes of South India, Vol.IV, New Delhi, 1975, p.495.
47
M.K.syed Ahmed, Muslim Tamil Param Pariam, Arasu Publications Colombo, 1968, P.19-20.
48
Quadir Hussain Khan, South Indian Mussalmans, Madras, 1910, p.23.
49
Noburu karshima, Indian Commerical Activities in Ancient medieval South east Asia, Paper
presented in the Plenary session of 8th world Tamil conference seminar, Thanjavur; 1995.

43
Marakkala nayan indicates commander, captain or owner of a ship. Guhan is

described in Kambaramayanam as the leaders of a thousand boats. The term

Marakkalarayan is denoted for the owner of a ship in Thirukkarana Puranam, the

Islamic Tamil literature of the nineteenth century.

So, it is concluded that the word Marakkalanayan, Marakkala nayakan,

Marakkala rayan etc. are generally used to denote all the sea faring people including

Muslim. They do not indicate only Muslims in particular50.

It is believed that the term Marakkayar should have derived from

Marakkalarayar as this word is found in a copper plate to denote Mohammed Khalji,

the leader of the fugitives from Cairo settled in Kayal. This copper plate is believed

to have been given by Jayaveera Raja Guru Nayani during the 9thcentury A.D.51 But

the study on the text of this copper plate shows many anachronisms, discrepancies and

paleographical errors. A pamphlet said to be the true copy of the above-mentioned

copper plate was circulated on 07.01.1919 by Khan Sahib Mohideen Kadarsha

Marakkayar belonging to Tuticorin. This pamphlet describes that Mohamed Khalji

along with his followers including 228 members of men, women and slaves sailed

towards Sembinadu ruled by Abirama Adiveera Raja Jaya Veera Rajaguru Nayani to

be freed from the clutches of the tyranny of the Arab rulers of Misru. Mohamed

Khalji requested the king to issue a copper plate grant. The king granted a place for

their settlement named as Kaitrunpattanam on account of their migration from

Kaitrun. As they came in Marakkalam, they were called Marakkalarayar. They

were given profuse land grants, tax concessions and right over pearl fishery. It also

50
Tamil Lexicon V. IV pt. I.P.2222 (Nayan, Nayakan – leader, conductor); Kambaramayanam 2:7:3:3-4
(Aayiram amplikunayakan) thirukkarana puranam, (1814AD) Buddhukal Vasnitha Padalam : 6
51
A.K.Rifayi, Thamilakathil Islamiyar Varalaru, Tenkasi, 1988, pp.51-52.

44
denotes that Mohamed Khalji and his followers were the descendents of the Prophet

Mohamed (PBUH) and Khalip Abubakkar, Umar Farook and Uduman. It indicates

Jayaveer Rajaguru was a Chola King ruled from Madurai as 74th Chola pandya king.

It also informus that the word Marakkayar is derived from Marakkalarayan whereas

the term Rawthar is derived from Ranuvayukthar. It is said that the present

Kayalpattinam was Kaitrunpattinam. The period of the copper plate is estimated to

be in the month of April, 875 A.D. There is no information where the original copper

plate is right now. Marakkayars and Rawthers are proud of their origin and antiquity

pointing out this copper plate.

Reference for any Chola or Pandya, however, is not available by the name

Jayaveera Rajaguru all over the Pandya‟s geneology. Jayaveera Rajaguru was none

other than a Telugu Chieftain. We can find no possibility for a Telugu chieftain to

rule almost from Madurai in the ninth century A.D. We can conclude that this copper

plate belongs to the period of Nayakkar rule around sixteenth century A.D. if it is not

spurious52.

The Arab traders were called Marakkala Mininsu meaning a boatman in Sri

Lanka. Rich Malabari Sonakars were known as Markar in Sri Lankan coastal towns

during the 15th-16th centuries. The term Markar was corrupted to be Marakar Marikar,

and Maricar later. According to some old family documents of Sri Lankan Muslims,

their forefathers are mentioned as only Marican. At present, this term is not used in

Sri Lanka53.

52
T.Jayarajan, Social and Economic customs and Practices of Marakkayars of Tamilnadu, A case
study of Marakkayars of Adirampattanam, Unpublished M.Phil thesis, Barathidasan University
Tiruchirappalli, 1990; pp.6-7.
53
I.L.M.Abdul Azees Acritcism of Mr.Ramanathan‟s Ethnology of Moors in Ceylon, Moor’s Islamic
cultural Home, Colombo, 1957, p.18.

45
 In general, the term Malabar represents the Malayalam speaking people of

Malabar, the western coast of Indian peninsula. But linguistic research brings out

very interesting reality that Malabaris are none other than the Tamil speaking

sonakars.

Thambiran Vanakkam and Adiyar Vanakkam were the two books published

from Kottayam in the years 1578 and 1586 respectively. It was found that these two

books had been printed in Tamil and the script had been mentioned as malabari in the

book itself. At this, it is understood that Tamil was called Malabari and Tamils as

Malabaris from the 16th century54. The eminent personality of Pondicherry, Anantha

Rangapillai was called as les chef des Malabaris meaning the chief of Tamils by the

people of Pondicherry including the French55. So it is concluded that the Malabaris

bearing the title Markar or marakar are Tamil speaking Muslims of eastern coast

known as Mabar region. The word Marakkayar is referred to only in the sixteenth

century in all the available indigenous records. Islamic Tamil literature “Mihuraj

Malai” belong to the sixteenth century has reference on the term Marakkayar56.

The term Marakar was referred to first in the Portuguese records in the year

1504. Thereafter, in all the Portuguese records, the words Marccar, Marcar, Mercer,

Merquar, Marcoy, Markar and Mahakar were used to represent Muslim ship owners

and Maritime Merchants.

Portuguese used the term Moors to call Arab Muslims right from the period

when Arabs conquered Spain. Generally, Muslims were known to Portuguese only as

54
A.M.Samy, 19th century Tamil Journals, Madras, 1992, pp.14-16.
55
Anantha Ranga Pillai, The Private Diary of Anantha Ranga Pillai Volume VI,, Madras Government
Press, 1917, p.381-384.
56
Mihuraj Malai,1590 A.D. stanza; 23; Thirukkarana puranam, 1814.Buddhukkal vasantha Padalam-6.

46
Moors57. Portuguese records also indicate Muslims as Moors. However, socially and

economically forward class of ship owners and Maritime merchants were denoted as

Marcar in the early Portuguese records. For instance, Ismale Marquar (1504)58,

Cherina Marcar (1512)59, Mamale Mercar (1512)60. Pate Mercar (1557)61. Mouro

Mayane Mercar (1553)62 and Cunhale Mercare were the references found in

Portuguese records. These references would help us understand the etymology of the

word Marakkayar.

In general, the Malabar Muslims undertaking sea faring activities were called

as Markan in Malayalam. The term Marakan means a sailor, or boatman used to

denote fisherman among Mapillas in Malayalam63.

According to Dalgoda, the term Maracar and Marcar are derived from

Marakan indicating ship owners among the Malabar Muslims64. Tamil Lexicon also

gives meaning for the term Marakkayar from the Malayalam root word Marakan 65.

The palli fisherman in Andhra Pradesh is called Marakkallu being similar to the term

Marakan66. The early Malabar Sonakars engaged in sea fare activities were called

Marakans whereas prosperous merchants among them were called Marakar or

Maracan with respect.

57
Hobson and Jobson, The Anglo-Indian Dictionary words worth Editions Ltd, Hert fordshire, 1996,
p.581.
58
Alvero Vaz in cartaz de A. De. Albequerque III. P.263.
59
A.De Albequevque Cartaz 1.p,58.
60
Femoa Pinto Pergnnacao, Cap.7.
61
Jao de Buvvows, Dec. II, 11:7.
62
Py rad de level Viagan, I.P. 295.
63
Dr.Herman Gundert, A Malayalam and English Dictionary, Asian Educational services, 1992.
64
OK.Nambian, the Kunjali Admrals of Calicut, London, 1948, p.50.
65
Tamil Lexicon, Volume V, University of Madras 1982, p.3082.
66
Edgar Thurston and K.Rangachari, Castes and Tribes of South India, Vol.IV, New Delhi, 1975,
p.501.

47
 The Matilakkam records and the diaries of Malabar second commission in

1789 show that the title Marakkar was given to Mapillas by the Kings in the 18th

century67.

The Muslims owning boat in Cochin are known as Marikar even now and their

women are called Marakkathi68. In the course of time, it seems that the term maraca

from Malayalam must have become to be called as Marakar, Maricar, Marican,

Maraikkayar, Marakkalarayar and Markkayar.

There are several subdivisions among the Marakkayar such as Thandaiyar,

Nagudha, Malumi, Sukkani and so on. These sub divisions are suffixed with their

names such as Mohamed Saleem Thandaiyar, Syed Ibrahim Nakhuda, Samsudheen

Malumi, Mohamed Sofiullah Sukkani etc. All these titles are associated with sea

faring and maritime activities. Abul Fazal describes different classes of personnel

managing the ships in his Aini-i-Akbari. Those different classes of shipping personal

are given below.

Nakhuda, Nakhoda - The owner or captain of the ship

Malumi, Malumin - The navigator
Tundel, Thandal, Thandayar - The chief sailor
Shirang - The yard master
Bandari - Accountant
Sukkanger, Sukkani - Helmsman
Panjari - Monitor of weather traffic and the nature of sea
Gumti, Kharuva, Toppaeles - Other common sailors or Kalasis69

67
A.P.Ibrahim Kunju, Studies in Medical Kerala History (Kerala Historical society), Trivandram 1975,
p.59.
68
Fifth International Islamic Tamil literary conference souvenir, Keelakarai, 1990; p.176.
69
Ain-i-Akbari I, pp.190-191; Rear Admiral K.Sridharan, A maritime history of India, Government of
India, 1982, p.53.

48
 These subtitles are found among the Marakkayars living in the coastal towns.

Some of the Muslim Marakkayars are also called summates, the corrupted term of

sambanoti meaning the captain of the fishing boat known as samban. They are called

Sammankarar in Sri Lanka70.

But all these social divisions and subdivisions of Muslims are only occupation

related titles. They do not find any social or religious barrier for inter-marriage and

inter-dining among these ethnic groups. However, they follow different sects of

Islam. Marakkayars are Shafis whereas Labbais and Rawthars are Hanafis.

Rawthar

Rawthar is one of the significant social divisions of Tamil Muslims associated

with training, riding and trading horses. Sangam literature speaks about the booming

trade of horses between Arabia and Mabar coast of south India71. Kayal Thurai was

an active commercial port of trading horses. Marco Polo, Ibn Batuta, Wassaf and

Rashiduddin have made elaborate annotations on the trade of horses in the Mabar port

towns including Kayal Karai. Maritime merchants, irrespective of their religions,

undertaking the trade of horses were called „Kudirai Chettis‟. The term „Kudirai

Chettis‟, found in inscriptions72, denotes the traders of horses.

In general, the term Rawthar represents horseman73. Horseman was called

Rahootha in Sanskrit74. Some Telugu kings were conferred on the title Rahootha

Rayan75.

70
I.L.M.Abdul Azeez, Ilankai Bonakar Ina Varalaru, Colombo, 1907, p.41.
71
Madurai Kanchi, 8-16:28.
72
A.R.E.556/1994; M.M.Uwaise and P.M.Ajmal Khan, Islamiya Tamil Ilakkia Varalaru Volume I,
Madurai Kamaraj Univeristy, Madurai, 1986, p.51-52.
73
Indian Historical record commission, Volume XV.Government of India press. 1938.p.85.
74
South Indian Inscription, V. p.428.
75
A.R.E.442/1906.

49
 One of the Raja Raja Cholas was titled as Rahootha mainthan76. Paravatha

Rawthar was one of the kings ruled over the Kongu region according to an inscription

that belonged to the year 151077. Some Zamindars who were talented horse riders in

Thanjavur region in the 17th and the 18th century were given the title Rawthar78. A

sub-caste of Balija in Tamil Nadu is known as Ravuth. Some Kannadigas bear this

title79 as well.

It is considered that their forefathers might have been employed as horsemen

in the army of Vijayanagar Empire. The women folk of both Ravuth and Muslim

Rawthar have some common customs.

According to the legend, Saivite Saint Manikkavasagar was assigned with the

task of procuring horses for Pandya king. It was that the lord Shiva came in disguise

as a horseman to save Manikkavasagar from his plight and was called as Rawthar80.

Arunagiri Nathar, a great Tamil poet and ardent devotee of Lord Muruga

praises the Tamil lord as Rawthar81. Thus the term Rawthar was considered

respectable and honourable title. Cavalry soldiers, horse traders, horse trainers and

riders and others related to these activities were called in similar terms in various

languages such as Rabithin (Arab). Ravuth (Telugu), Rawthar (Tamil), and Rahootha

(Sanskrit). Now this title belongs to only a social division of Tamil Muslims. Arab

and Persian traders engaged in horse training in Pandya kingdom and other domains

ruled by chieftains and Zamindars mingled with local people through inter-caste

marriages with native women. Later their descendants were called as Ravuthar or
76
A.R.E.367/1912; 414/1913.
77
A.R.E. 169/1910.
78
S.Raju,Thanjai Marattiya Mannar Seppedugal-50 Tamil University, Thanjavur, 1987, p.31.
79
Edgar Thurston and K.Rangachari, Castes and tribes of South India, Volume VI, New Delhi, 1975,
p.247.
80
Thirupperundurai Puranam, paranjothi Munivar Thiruvilayadal Puram.
81
St.Arunagiri nathar Kandar Alangaram.

50
Rawthar despite the fact that they didn‟t continue their occupation associated with

horses. There are many villages prefixed with the term Rawther such as

Rawthernatham, Rawthan palayam Rawthanpatti, Rawthan vayal. Now Rawthars are

shining in many commercial enterprises.

Labbais

Labbais are one of the important social divisions of Tamil Muslims.

According to the census Report of 1881, Labbais are the mixed race of Arab and

native converts. Tamil lexicon denotes them as Sonagan. Labbais undertook textiles

and mat weaving as their occupation in hinterland. They were expert in pearl fishery,

marine trade and steering ships in coastal area. The Manual of Madras Presidency

says that the Labbais are industrious and enterprising community. There can be no

trade that they do not succeed. They are merchants, jewellers, dyers, boat makers,

lapidaries, fishermen, weavers, boat men and so on. The Hebrew term Levai means a

priest. Lebbai is derived from this word Levai. Indonesian Muslims also use this

term in this same sense82. It became the title of a particular social division of Tamil

Muslims in course of time. Labbai is presently a section of Muslim society

considered for educational concessions and other government sops.

Cholias

Mabar Muslims are generally referred to in the records of Dutch, English and

Danish trading companies as Cholias, Chulias or Choolias. Mabar Muslims were also

called as Choliars or Choolians by almost all the travelers in the medieval and

82
Tamil Lexicon, VI, P.1941; Encylopedia of Islam, W p.551.

51
modern period in India83. Actually the term „Cholia’ represented the people of Chola

country altogether irrespective of their caste and religions84. In course of time, the

term Cholia came to be represented only the Muslims in Sri Lanka, Myanmar and

other south-east Asian countries as Mabar Muslims undertook maritime trade in these

countries. Some of the streets in Singapore and Myanmar are known as Cholia

streets. Muslims have Cholia Muslim Associations to protect their welfare.

PATTANI

Pattanis are another section of Urdu speaking Muslims. They are also known

as Dakhins or Deccanis. Marakkayar, Rawthar and Labbai take the lion‟s share in

the Tamil Muslim society having their origin from Arab. However, Pattanis were the

Mangloid or Turkish descendants. They are given educationally backward status as

that of Labbais in Tamil Nadu85.

Muslim rule of Deccani sultans was expanded by Malikkafur beyond Vindyas

in the fourteenth century. Personnel of Muslim army and civil administration came to

southern part of peninsular India such as present Andhra Pradesh, Karnataka and

Tamil Nadu and stayed here for political purposes. As they were from Deccan and

Pathan, they came to be called as Deccanis or Pattanis by other Muslim communities

as well as by the native Hindus. They speak Urdu, the combined language of Arabic,

Persian and Hindustani. Pattanis or Decanis call Tamil “Arvi” and started learning

Arvi. They were given patronage by the Arcot Nawabs after the fall of sultanates of

Deccan. Pattanis settled in all parts of Tamil country especially in North Arcot,

83
Sinnappah Arasaratnam, Merchants, Companies and commerce on the Coromandel coast, 1650-
1740, Ox ford university press, New Delhi, 1986, p.219.
84
Nannool, Mayilainathar Urai, p.276.
85
G.O.Ms.No.1298 (Public) 17-12-95 Government of Tamil Nadu.

52
South Arcot, Tiruchirapalli, Thanjavur, Ramanathapuram, Madurai and Tirunelveli.

Pattanis or Deccani Muslims ventured into industries like tannery, manufacturing

ornamental cloth, decorative wares, cigar etc.

FAKIRSHAS

Fakirshas also known as Bava are the special group of Muslims in Tirunelveli

region. They are predominantly at towns and villages like Belconda, Nagoor, Tiruchy,

Pottalputhur, Melapalayam and Tenkasi. They constitute a very negligible percentage

of the total population of Muslims in Tirunelveli region. Fakir is an Arabic term

meaning poor86. Fakirs are vagabonds seeking alms from the people. They are the

followers of a particular sect of Sufi Islam. They adhere celibacy in their life due to

the quest of spiritual wisdom. In some cases Fakirs have a large number of followers

and they lead their life with alms and offerings provided to them by the people 87.

Some of them take care of mausoleums and tombs. They also do some menial works

in a Mosque. They are found in different look wearing green turban on their head

Ganda Mani (bead) in their neck and having tasbih (Rosary) and Asaa (Walking

stick) in their hand. They also carry daaira (Drums) made up of sandal wood in their

hands. Fakirs sing spiritual hymns in the streets while seeking alms from the houses

of Muslims as well as Hindus. They propagate Islam and the life history the Prophet

Mohammad (PBUH) as well as the biographies of four Khalifas, Hasan and Husain/

Grand children of the Prophet Mohammad (PBUH) along with the other saints and

scholars

86
John Garrett, A Classical Dictinary of India, (New Delhi, 2001)
87
S.H.M.Rizwi, Shibani Roy and Dutta, India,50 Years of independence 1947-1997, Status Growth
and Developments, Vol.18. (Muslim),(Delhi,1998),p.150

53
 Fakirs sing Islamic spiritual verses during wedding ceremonies and

circumcision. Leading a Fakir life is not a hereditary practice. There are some

practices to undergo for becoming a Fakir. Fakirs are considered to disciples of

Khalifas. A Fakir deserves to become a Khalifa. Fakirs have mystic characters by

practicing bizarre activities. They pierce their bodies with sharp needle called

asmathas, cut with knives and wear tridents on their head during the festival times in

accordance with the advice they receive from their masters. Asmathas are sharp on

their upper part like a crescent and their lower part would be like a needle. Fakirs

pierce this Asmatha from one cheek to the other or through tongue.

Fakirs have their own Jamath. They are micro-minority compared with other

Muslims. They take consultation with local Jamath regarding birth, wedding and

funeral rites. They are well versed in folk songs and tales. Both men and women

Fakirs sing and dance. Now-a-days, Fakir Muslims sent their children to school88.

Muslim Habitations in Tirunelveli District

Melappalayam, Kadayanallur, Erwadi, and Tenkasi are the principal places

where Muslims are thickly populated.

i) Melapalayam

Melapalayam is under the jurisdiction of Tirunelveli Municipal Corporation

comprising of two revenue villages such as Keezha Veeraragava Puram and

Melapalayam. Melapalayam is located in an area of 16.83 km2 in Palayamkottai taluk.

Seven Arab families consisting of 40 members came from Egypt through Malabar

Coast towards the eminent Kayal Port city in the ninth century. They were impressed

88
Pamhlet,Muslims in Tirunelveli District, (Rahmath Nagar,2004), p5-6

54
upon the beautiful place called Thiru Mangainagar located on the bank of river

Thamirabarani and got settled there. In course of time, Thiru Mangainagar came to

be called Manganallur and later Melapalayam. During Vijayanagar Empire,

Tirunelveli district was divided into several palayams for administrative convenience

and ruled over by the Palayakkars. As Thirumangainagar was located on the western

side of Palayamkottai, it came to be called as Melapalayam later. Seven Arab

families settled in Melapalayam were called Thakkadi, Tharvesh, Mayatti, Palli,

Kattai, Sappani Muhammad and Labbai89.

Islamic Saint Basheer Appa belonging to sixteenth century has enoted in his

“Meignanasathagam” as

Arabikalaga Munnal

Azhagin Narpathu Per vanthu

Viralperu Mangai Nadam

Melapalayathil Vazhum….

The above-mentioned Tamil verse means that 40 Arabs lived in Mangainadu

called Melapalayam90.

Members of these seven Arab families propagated Islam among the people of

Thirumangai Nagar. They started to have marital relationship with the local women.

Jains, the followers of Jainism were put in untold hardship during the reign of Saivaite

kings. By then, Jains belonging to mostly Mooppanar and Mudaliar communities in

Thirumangai Nagar became Muslims accepting Islam. Most of these Jains were

weavers by occupation. Even now some Muslims in Melapalayam are called

89
P.Shanthi, Melapalayam Muslimkal (Tamil) Yathumagi Pathippagum, Palayamkottai, 2006, p.22.
90
T.M.S.Kajah Mohideen, Golden Jubilee Sounir of Aljami Athul Alia Arabic College, Melapalayam,
2012, p.39.

55
Mooppan and pillai91. In course of time these seven Arab families settled in

Manganallur ramified into several families called in different names through inter

marriages with local people. At present Muslims living in Melapalayam have

different family names such as Allah, Aliar, Athuka, Avaukku Labbai, Auraman,

Amuliar, Andi, Andi Meethiyar, Asantharagan, Asan Kasin, Adaya Labbai, Ama

Labbai, Amathiyar, Anankachi, Amatti, Alan, Arampannaiyar, Illikannar, Ichukku,

Eetti, Eeeyakathar, Isha Labbai, Uchili, Uwaisi, Uthumaniyar, Uthuman Pillai,

Uwaisul Karani, Oosadi, Ekkrni, Eyanna, Othi, Osaina, Ottai, Kamari, Kattai,

Karuppatti, Kallumeethiyan, Kachavakkar, Kammanchi, Kappalpulavar, Karattai,

Karuthamavanna, Kamma Labbai, Kalunkathar, Karungulathar, Kalthookkiyar,

Kalpattan, Kalakkattar, Kani Labbai, Kayalabbai, Kadi, Kattuva, Kasiyar, Kasi

Maistryar, Kayankatti, Kalai, Kadai, Kayarasu, Kariai, Kathir Labbai, Killabbai,

Kizhakathiyan, Kuchu, Kulli, Kutti monna, Kuthirai Ethi, Kurumbadakki, Kunda,

Kuli, Koonan, Kothuva, Koththa Labbai, Kollathar, Kozhumbar, Kuravan, Koppuli,

Kondaiyar, Konathu, Kos, Kosupillai, Koja Labbai, Samayina, Sarayana, Sarakki,

Sappani, Salman, Sandi, Sadaipillai, Santhu, Sayan, Samodhi, Sachappa, Salan,

Silanthi, Chinnamathu, Seekkalabbai, Sultar, Sukkan Surayan, Soovai, Seyed Vappa,

Seyed Pillai, Chemar, Chemar labbai, Seikupillai, Semattai, Sematti, Semama,

Sevarayan, Sevalabbai, Sengi, Sillan, Seybu, Semmar, Sengani, Tharagan, Thandan,

Thakkadi, Tharvesh, Thashthakir, Thavudar, Paruthi, Paruppanam, Pattanan,

Bandari, Pari, Meeran, Peersahib, Pulavar, Parkani, Flullah labbai Pala labbai,

Puliyadiyar, Pooali, Poo ali korai, Puthumanaiyar, Ravuthar labbai, Madarasi,

Mauthali, Makkadi, Manchi, Mayatti, Mavanna, Masa, Mayan, Mukkadiyar,

91
P.Shanthi Melapalayam Muslimkal (Tamil), Yathumagi Pathippagam, Palayamkottai, 2006, p.22.

56
Muhammad labbai, Mudavan, Muhla Ali, Mooli, Moolan, Mooppan, Moosa labbai,

Moosin labbai, Mozhani, Mothin, Mothai, Monna, Monni, Monna pillai, Monna

Meethiyar, Monna labbai, Mekkathiyar, labbai, Valan, Vavasi, Vidakaraiyan, Vellai

Caliph, Velli Meeran, Vanampathiyar, Vishva, Vikkilar, Nandu, Narangi,

Nenamanchi, Jamal, Jamalthiyar etc.

Sir William Walker Arnold indicates in his book, “The spread of Islam in the

world” that 1500 inhabitants of Melapalayam started following Islam on hearing

Nahoor Andavar’s preaching in the 14th century92.

In fifteenth century Mapla Muslims from Malabar Coast got settled in

Melapalayam following the untold hardship they experienced under the Portuguese

commercial enterprises that overtook maritime trade from Arabs and settled in

Malabar Coast with their muscle power. This is said to be the second Muslim

settlement in Melapalayam after the first Arab settlement in the 9th century.

Marthanda Varma, the king of Travancore called Venad emptied his treasury

as he waged many wars against the neighbouring countries. He levied many taxes

including tax on mortality. A large member of Muslims migrated to Melapalayam in

order to escape from bankrupt Venad country‟s cruel taxation. Venad Muslims

settlement in Melapalayam is said to be third settlement of Muslims in Melapalayam‟s

history93. Now Melapalayam is the highly populated area of Muslims having a few

hundred thousands of people following Islam.

92
T.M.S.Kajah Mohideen, Golden Jubilee Sovnies of Aljami Athul Alia Arabic college, Melapalayam,
2012. P.40.
93
P.Sivanadi, India Sarithira Kalanjiam, 1992.

57
Kadayanallur

People of present Kadayanallur once lived in Maruthur located at 4 km west to

present Kadayanallur under the feet of Western Ghats. People lived in Maruthur

migrated all together to Kadayanallur as their lives were in danger on account of wild

animals‟ encounter. This town was named after Lord Kadakaleeshwar dwelling in

Mela Kadayanallur. Hanabi Muslims living in Pettai, a part of Kadayanallur town are

the origins of this town. Native people started following Islam with the great effort of

Arab Islamic missionaries. A few of such families lived on the southern side of

pappan Channel. They built a small mosque for their worship. This mosque is now

called Kadhar Moidheen Gutpa mosque94. There was a stable for maintaining horses

in Sivarampettai near Kadayanallur during the reign of Queen Mangammal (1689-

1704AD), A Muslim named Masthan took responsibility of maintaining this stable

and stayed there with his family. He was an Islamic saint and propagated noble

principles of Islam among the people. A mausoleum was erected after his demise

near the stable. Now this mausoleum is called “Kuthirai Masthan Waliyullah

Dharga”.

During the reign of the Arcot Nawab, there were many stables for maintaining

horses in villages such as Kottikurichi, Kumanthapuram, Ranganathapuram. Some

Muslim families were employed to take care of these stables. After the end of Arcot

Nawab‟s rule these Muslim families settled in Pettai area of Kadayanallur.

Portuguese came to India in the end of 15th century and undertook maritime

trade under their control. Arab Muslim traders settled in Malabar Coast were put to

untold hardship by the Portuguese maritime trading companies by looting their

94
S.A.Mohamed Ibrahim, Varalaru, Kadayanallur, Muslimkal 2009, p.37.

58
commercial ships and consequently making lose to them. Portuguese gradually

defeated all the kings of Malabar and started to rule the entire Malabar region.

Malabar Muslims were driven out by Portuguese from their maritime business and

their habitations. Their mosques were demolished and their lives were under threat.

Mapla Muslims migrated in large members to Melapalayam, Pottalpudur, Tenkasi

and Kadaiyanallur in Tirunelveli district. Shabi Muslims who settled in Kadayanallur

lived in an area including Attakulam Street, Big Street etc surrounded with

fortification. That is why their habitation was called Mathilur meaning fortified

village95.

Eruwadi

Eruwadi is one of the beautiful villages located at the foot of Western Ghats.

This village was once called Sathurvedimangalam. Peasants used to sing while

ploughing their paddy field so as not to feel their tiredness. That is the reason this

village came to be called as air paadi. It is said that air paadi became Eruvadi in

course of time. A large number of people including Pillai, Mudaliyar Communities

lived on the bank of the river Nambiaru. It is famous for its betel – gardens96.

The disciple of great Islamic Scholar Ibrahim Shah Waliullah of Arab,

Badhshah Appa came to this village for propagating Islam. The native people lived

on the bank of Nambiaru river around Periyanayagi Amman temple were attracted

towards his sermon and became the followers of Islam. They migrated to north side of

the river bank. Their settlement was called Puliyur Anchuvannam. Islamic saint

Salaudheen Appa, one of the five sons of Kudhup Saman (1000 – 1079AD) of Kayal

95
S.A.Mohamed Ibrahim, Kadayanallur Muslimkal Varalaru, Kadayanallur, 2009, p.59.
96
H.R.Pete op.cit.,p.395

59
port town lived in Eruvadi and led the people to adhere highest Islamic values and

ethics. There are many mausoleums for Islamic saints in Eruvadi.

Movements of Reformation among Muslims in Tirunelveli Region:

` A few reformation movements among the Muslim society being active and

noteworthy in Tirunelveli District are Tableague Jamath, and Thouheed Jamath and

Tamil Nadu Muslim Munnaytra khzhaham.

Tableague Jamath:

Tablighi Jamaat is an apolitical global Sunni Islamic missionary movement aiming

at urging Muslims to return to their roots of Sunni Islamic way of life especially in

rituals, dresses, and character97. The Islamic reformation movement is said to have

intensive followers of about 12 million to 150 million mostly belonging to South

Asian countries. This movement has worldwide presence in 150 to 213

countries. Tablighi Jamath has become one of the most influential reformation

movements of Islam in 20th century

Tablighi Jamath was established in 1927 by Muhammad Ilyas al-Kandhlawi in

India. The primary objective of this movement is spiritual reformation of Islam by

reaching out to Muslims in all walks of life at the grassroots level and making them

understand Islam by letter and spirit. Tabligh Jamaat preaches Islam in "Six

Principles" such as Kalimah, Salat, Ilm, Ikraam-e-Muslim, Ikhlas-e-Niyyat, and

Dawat-o-Tableegh98. According to Tablighi Jamaat, Muslims must be constantly in

97
Yoginder Sikand, “The Emergency of the Tabeague Jamath among the Meos the mewat” Article
published in India muslims, (Jaipur,1999),p.183.
98
Dietrich Reetz, Islam in the public sphere, Religious Groups in India, 1900-1947, (New Delhi,2006)
p.75

60
spiritual Jihad- sacred war in the sense of fight against evil with the weapon

called Dawah or proselytization winning or losing the battle in the "hearts of men."

Tablighi Jamaat came into existence as an offshoot of the Deobandi movement in

response to perceived deteriorating moral values and a supposed negligence of aspects

of Islam. This movement expanded gradually from a hamlet to worldwide presence.

Tablighi Jamaat does not have any political affiliation by principle with the focus on

Quran and Hadith. This movement does not believe in violence for their evangelism.

But there have been some complaints that adherents of this movement have involved

in politics in Pakistan and they have recruited for terrorist acts in France, Britain,

Spain and the US. Tablighi Jamaat claims that they have avoided electronic media for

proselytizing. But there are a large number of online videos available uploaded by

prominent Tablighi personalities such as Tariq Jameel who often appears on TV.

Tablighi Jamaat attracted significant public and media attention when it announced

plans for the largest mosque in Europe to be built in London, United Kingdom.

The principle objective of this movement is to promote self purification by

explaining the basic doctrines of Islam to Muslims. Annual conference held all over the

world including India on behalf of this Tableague movement show principal objective

of this movement has been reached. There were a few conferences held periodically at

major towns in Tamil Nadu such Trichy, Dindugal, Melvisaram,Suthamalli in

Tirunelveli city, Kayalapatnam etc. A remarkable conference was held in December

1994 at Suthamalli near Tirunelveli Pettai with the participants of nearly 4 to 5 lakhs

from about hundred countries. It was really surprised to such a huge number of

Participants from all over the world for everyone including Hindu brethren, press,

Police and Government. The supply of food, drinking water, ablution facilities and

61
accommodation for three days for the participants‟ were arranged perfectly. The

disciplined huge Muslim masses participated in this conference were appreciated for

co-operating with the enforcement authority to maintain Law and Order.

Tamil Nadu Thouheed Jamath:

Thouheed Jamath started its operation in Tamil Nadu 1984 onwards. This

movement works at grassroots level in Tamil Nadu under the leadership of P.

Jainueladeen knows as PJ. With its headquarters at Mannadi Chennai, the principle

objective of this movement is nothing but disseminating the message of Islam at length

and breadth of Tamil Nadu. Tamil Nadu thouheed jamath is undertaking its mission

vigorously under the presidentship Subair Ahamed TNTJ propagates spiritual wisdom

among the Muslims by organizing meetings, conferences periodically, publishing

journals and using electronic media. This movement arranges awareness programmes

through interaction of Muslims, non-Muslims in various places in Tirunelveli and other

parts of Tamil Nadu. TNTJ is well known for its service activities. This movement has

been organizing free medical campus and blood donation campaigns in Melapalayam

and other parts of Tirunelveli region for several years for the benefit of people. TNTJ

give their hands to the student‟s belongings to economic backward sections of the

society for the development of their education by offering free books, uniforms and

scholarship irrespective of their religion. They also help poor Muslims by means of

offering sewing machines and medical assistance. TNTJ encage themselves in

collecting and distributing Fithra to the needy. They publish the Holy Quran and other

Islamic scriptures in Tamil. They distribute those Islamic Tamil scripts to their fellow

non-Muslim brethren. They strived for the eradication of superstitious beliefs among

62
the Muslim community by organizing a number of programmes and stage performances

in a bid to proof that there is no ghost. They have been publishing a Tamil weekly in the

name and style of Unarvu since 15th August 1996. This Magazine has extensive

readership and excellent circulation.

TAMIL NADU MUSLIM MUNNARTRA KAZHAGAM

Tamil Nadu Muslim Munnatra kazhagam was founded with noble cause of

enlightening people in Islamic theology in addition to reformation in Muslim society.

Its political, socio, religious movement is wiping out all the socio, religious barriers

between Muslims and Hindus. Tamil Nadu Muslim Munnaytra Kazhagam gets into

various social services at several places in Tirunelveli district and others parts of

Tamil Nadu99. A few social activities under taken by Tamil Nadu Muslim Munnaytra

Khazhagam are furnished here under.

 Tamil Nadu Muslim Munnaytra Khazhagam provides scholarship to the

deserving students belonging to all religious faiths.

 This movement also organizes several summer training courses for the benefit of

Students.

 This movement arranges free eye campus, circumcision ceremonies

 The volunteers of this movement get into patrolling as friends of police whenever

it requires

 This movement organizes Journalist training programmes, Personality

Development, Soft skills and Stress Management courses, and free legal advisory

camps are held at regular intervals.

99
Interview with Usman Sahib District President Tamil Nadu Muslim Munnaytra Kazhagam
dated06.10.2015

63
 It organizes awareness programmes against dowry among Muslims, dowry free

marriages, and interest free money lending of a few of principal objectives of this

movement. TMMK as somewhat succeeded in this task

 This movement encourages his volunteers and other Muslims to have good

rapport with non- Muslims for social harmony

Tamil Nadu Muslim Munnaytra Khazhagam helps Muslims discharge their

compulsory duty – Fithra. Fithra is money or things collected from people in order to

help the poor.

This movement organizes a series of blood donations campaigns not only in

Tirunelveli but also in nook and corners of Tamil Nadu. It is noteworthy here that

this movement has received meritorious certificate such as Madras Volunteers Blood

Bank and other blood bank services of Tamil Nadu. The volunteers TMMK have been

donating blood for decades. TMMK has received award from His Excellency

Honorable Governor of Tamil Nadu Mr. Ram Mohan Roa, for organising of blood

donation campaigns during the year 2003. Even women volunteers of TMMK have

also taken active part in blood donation100

Muslim Munnaytra Khazhagam has been putting forward its demands for

separate reservation policy for Muslims in education and employment based on the

notion that social justice is only done when socially and economically most backward

communities are given special privileges in education and employment. They have

been passing resolutions in favour of this subject in all their conferences. As a result,

The Tamil Nadu government brought into effect the 3.5% quota in job and education

for Muslims on 13th September 2007. It is actually a sub-quota earmarked under the

100
Cheran Times, Saturday Weekly Newspaper, Coimbatore, dated 26.08.2006

64
30% quota for backward classes. The 3.5% Muslim quota covers about 95% of the

state Muslim population as they come under BC category101. In 2009, the Ranganath

Misra Commission asked for reservations for religious and linguistic minorities. In

2011, the Centre announced a 4.5 per cent quota for backward Muslims as a sub-quota

in OBC quota102. When life was halted because of Tsunami on 26th December 2004,

the volunteers of TMMK engaged themselves in helping the victims in the coastal

Tamil Nadu without any discrimination by distributing free food, clothes, medicines

and other essential commodities. They dedicated themselves in evacuating semi-

decayed corpses and arranging funeral and cremation in crematorium and cemetery by

performing lost rites in accordance with their own religious faiths in all coastal areas

especially in Kanya Kumari District (KK District).TMMK was praised by people and

media for their yeomen services in Tsunami hit coastal areas. Even the then Prime

Minister of India called on the volunteers of TMMK who dedicated themselves the

relief and rehabilitation operations at Tsunami hit Colachel of KK District during his

visit there and acclaimed their services. TMMK possess more than hundred

ambulances for the free service to people, irrespective of religion and caste, all over

Tamil Nadu. There are more than three ambulance services available for the poor with

TMMK Tirunelveli District Unit. Owing to these kinds of social activities TMMK has

gained prominent among the people. As a result of these services to the society, the

leaders of TMMK are being invited to international conferences all through the world.

The secretary of TMMK Mr. Hayder Ali was invited to participate in Human rights

conference held at France in the year 2001.The Founder of TMMK Prof. M.H.

Jawahirullah was invited in 2003 for the Human rights conference held at Geneva by

the UNO.
101
An article titled, Muslim Quota not Fully Implemented in Tamil Nadu. News magazine dated 4
January 2011. l
102
Seema Chishti Explained Q for Quota news column, The Indian Express web portal, New Delhi,
dated 19th November, 2014.

65