FORGOTTEN MEDIEVAL HERITAGE OF

KOYILANDY WITH SPECIAL EMPHASIS ON

MOSQUES
DISSERTATION SUBMITTED TO FAROOK COLLEGE IN PARTIAL
FULFILLMENT OF THE REQUIREMENT FOR THE AWARD OF DEGREE OF
MASTER OF ARTS IN HISTORY

Submitted by

HANI HANEEFA
FKAUMHI008

POST GRADUATE & RESEARCH DEPARTMENT OF HISTORY

FAROOK COLLEGE (AUTONOMOUS), CALICUT

2021-2022
FAROOK COLLEGE
CALICUT- 673632
 CERTIFICATE

This is to certify that this project entitled, Forgotten Medieval Heritage of

Koyilandy with special emphasis on Mosques is a research work carried out by
HANI HANEEFA (Reg. No FKAUMHI008) at the Department of History,
Farook College, Kozhikode as a part of the Master of Arts in History, under my
supervision and guidance, to my best knowledge, no part of this has been
submitted earlier for any other purpose.

Dr. C A. ANAZ Head of the Department

(Supervising Teacher) Dr. T Muhammedali

Place: Farook College

Date:
 DECLARATION

I Hani Haneefa, hereby declare that this dissertation entitled Forgotten

Medieval Heritage of Koyilandy with Special Emphasis on Mosques is an
original work done by me for the award of Master of Arts in History during the
year 2021-2022 under the supervision of. Dr. ANAZ C.A And also I declare that
this work has not been previously submitted for the award of any degree, diploma,
or other similar title or Recognition.

Farook College HANI HANEEFA

FKAUMHI008
 ACKNOWLEDGMENT

I express my sincere thanks to Dr. C A. ANAZ, Department of History, Farook College, who
has supervised this research work. He has been a major source of inspiration and support in
every stage of the research. His unstinted support enabled me to complete the work within the
stipulated period.

I have deeply indebted to Dr. T. Muhammedali, Head of the Department of History, Farook
College, for his support and timely advice and suggestions. Also, all other faculty members
such as Dr. M R Manmathan, Dr. M Abdul Nisar and Dr. Shumais U have helped with their
advice especially on methodology and research plan.

With pride and pleasure, very honestly, I acknowledge my deep hearted gratitude to those who
guided me in this dissertation as a part of my course. I am highly indebted to my teachers,
parents, and friends for their sincere encouragement towards the completion of this dissertation.
Also, I am extending my gratitude to the natives Kollam and Koyilandy for helping me in the
course of the project.

HANI HANEEFA

FAROOK COLLEGE (AUTONOMOUS), CALICUT

 CONTENTS

Chapter Title Page

Number

Introduction 1-4

1 5 - 11
History of Muslim Settlements in Malabar

2 Koyilandy as a Major Port (Panthalayini Kollam) 12 - 19

3 A Brief Account of History and Collective Features 20 -27

of Muslim Mosques of Kerala

4 A Study of Architectural Features of Select Few 28 - 36

Mosques of Koyilandy Coastal Region

Conclusion 37

Bibliography 38

Glossary 39

Appendixes 39 -51
 INTRODUCTION

Koyilandy is an area with a rich past. One of the most important ancient
ports, Pantalayini Kollam is situated in this region. As a result of frequent
interaction with Arab Muslim traders, Islam began to grow in this area and
as a result, a few number of mosques were built around the coastal region
some of which still exists today in the same shape while many of the have
been modernised as time went by.

Although rich with historical trade relations and structures like these
mosques, this region has not been well studied in such a perspective. The
mosques in study are Kollam Juma’ath Mosque, Koyilandy Juma’ath
Mosque, Hydroos Mosque, Valiyakath Mosque, etc present in Kollam and
Koyilandy areas of Koyilandy Municipality and are rich with ancient
architectural features inside and out. Some common features can also be
found in these mosques. There also are some inscriptions inside some of
these.

OBJECTIVES
 To acquire a basic idea idea regarding the local history of Koyilandy
as a major port and a trade centre.
 To find and record the basic history and architectural features of select
old mosques in the region.
 To compare these features with modern mosques.
 To find out why the community moved away from using such
architecture.

1
METHODOLOGY
As this study is a visual examination of these structures and obtaining
details about the same from written or oral sources. The primary sources
will be data collected directly from the spots and oral traditions which are
to be collected from people with knowledge about these mosques.
Secondary sources like some articles and blogs are also to be relied upon.

HYPOTHESES
A cultural symbiosis has been formed in this area between the Local
Hindus who welcomed the traders with open arms and the Arab traders
who impressed the locals with their character and honesty. As a result, this
symbiosis also reflected in the architecture of religious structures erected
by the Muslims. This can also be due to the assistance of carpenters,
masons and other workers who belonged to the Hindu community and
contributed to the construction of these structures.

SIGNIFICANCE
Pantalayini Kollam was a major ancient port and was situated in present
day Koyilandy. This study could shed light to the cultural exchange
through this port, which has not been studied elaborately.
Also, this could showcase how the cultural harmony of our older times
even reflected in the constructions of places of worship. It would be
significant in the contemporary political and religious scenario.

SCOPE
This study is limited to the select few mosques of Kollam and Koyilandy
areas of Koyilandy Municipality which showcases any kind of older
architectural features. Only the architectural features will be studied as
most of the customs and practices present in some of these mosques are
innovations in the Muslim faith.

2
LIMITATIONS
 Most of these mosques have been renovated and the have lost their
ancient essence
 Not many written records regarding these mosques are not available
 Most of the People with knowledge of these mosques have passed
away. Only a few remain
 The present staff at these mosques have little knowledge of their past

CHAPTERISATION
This dissertation work has been broadly divided into four chapters. The
introductory part which provides the details on the aim, objectives and
importance of this specific study. Scope of the study is also described here,
beside these the historiography and sources used for reconstructing the
history, and also the methodology used for research is mentioned here.
The first chapter deals in providing a brief idea about the history of
Muslim settlements in Malabar as a whole. The second chapter depicts the
history of Koyilandy as a trade centre during the middle ages. The third
chapter is a short account of the common architectural features of mosques
constructed during the medieval period. The fourth and final chapter is a
brief study of select few mosques in the Koyilandy coastal region. The
final part is a short conclusion note of this whole work

REVIEW OF LITERATURE
There has been numerous works and studies regarding Islamic
architecture of South India as a whole and some regarding the Malabar
area but none specifically regarding my area of study, i.e.; Koyilandy
coastal region. However, there has been mentions of this region as
Panthalayini/Fantarina in some old works and ancient texts.
Historical documents relating to this subject and original source materials
are limited, as mentioned by Prof. Syed Mohideen Shah in his work Islam
in Kerala.

3
Panthalayini Kollam has been mentioned a few times in William Logan’s
Malabar Manual. It is mentioned that Malik ibn Dinar, the man who built
the first mosque in India has also visited this place along with the other
places where he has built mosques. (p.195). The source material of this
statement is Zainuddin Makhdoom’s Tuhfatul Mujahideen which is about
the advent of Islam to Kerala. Tuhfatul Mujahideen lists out the ten
mosques built by Malik ibn Dinar and one of them is situated in
Panthalayini Kollam which is mentioned as ‘Fandarina’.

In Periplus of the Erythrean Seas p.154, it is mentioned about the presence

of Arabs on the Malabar Coast and it also mentions that the locals had
adopted to Islam during that period.

Keralathile Muslim Pallikal: Samanwayasaakshikal by P.K Muhammed

Kunhi provides with a broad historical account of various mosques around
Kerala.

In Francis Day’s ‘The Land of the Perumals’, p.365 , he ‘assumes’ that

the first settlement of the Muslims on the West coast of India took place
sometime in the seventh century. Similarly, in Sturrock’s South Canara,
Madras District Manuals p.365, he mentions that the Muslim Arabs first
settled in Malabar Coast about the end of the seventh century. In the same
work, he states that these Arab merchants settled in this area and even
married the women of the country.
.
A holistic explanation of the Islamic architecture of South India is
discussed in Mehrdad Shokoohy’s ‘Muslim Architecture of South India:
The Sultanate of Ma’bar and the Traditions of Maritime Settlers on the
Malabar and Coromandel Coasts (Tamil Nadu, Kerala and Goa)’.

4
 CHAPTER 1
HISTORY OF MUSLIM SETTLEMENTS IN MALABAR

5
According to Sumerian records, Kerala has been a significant exporter of
spices since 3000 BCE, and today it is still referred to as the "Garden of
Spices" or the "Spice Garden of India."1
In the third and second millennia BCE, the spices of Kerala drew ancient
Arabs, Babylonians, Assyrians, and Egyptians to the Malabar Coast.
During this time, Phoenicians developed trade with Kerala. The first
people to enter the Malabar Coast to trade spices were Arabs and
Phoenicians. The first lengthy expedition to Kerala and other eastern
nations must have been undertaken by the Arabs living on the shores of
Yemen, Oman, and the Persian Gulf2.

Kerala can be seen of as the location of the first Islamic frontier in India,
when Arabs and other Muslim traders from West Asia lived and prospered
thanks to the support of both local kings and commoners. Beginning in
AD 643, Malik-ibn-Dinar's mission led to widespread proselytization for
Islam, initially along the coast and later, at least by the end of the ninth
century AD, in the interior regions3. The Muslim community has always
been an integral part of not just the Malabar region’s trading and cultural
history, but the entirety of Kerala history as well.

In the past, there were a lot of Muslim traders in Malabar's ports. Even
before to the Prophet Muhammad's (c.570–632 AD) period, the Middle
East and the Malabar Coast had a significant amount of economic
contacts. The main evidence for early Muslim presence on the Malabar
Coast comes from Muslim tombstones with ancient dates, brief
inscriptions in mediaeval mosques, and rare Arab coin collections4. Spice
and silk merchants from the Middle East brought Islam to Kerala, which
is a part of the broader Indian Ocean rim.

1
Pradeep Kumar, Kaavya. "Of Kerala, Egypt, and the Spice link". The Hindu. 28 January
2014.
2
A Sreedhara Menon. A Survey of Kerala History. DC Books. January 2007. pp. 57–58
3
Prof. E. Ismail. The Mahals of Malabar (Blog). https://www.sahapedia.org/mahals-
malabar#_edn1. 23 August 2019.
4
Miller, R. E. the Encyclopaedia of Islam Volume VI. Leiden E. J. Brill 1988. pp. 458-466.

6
Advent of Islam to Kerala through the Malabar Coast

The notion that Islam was brought to Kerala as early as the seventh century
CE is not entirely disregarded by historians. The story of Cheraman
Perumal Tajuddin, a Hindu King who travelled to Arabia to meet the
Islamic Prophet Muhammad and later converted to Islam, is noteworthy.
The Mappilas are the common name for Muslims in Kerala. One of the
several communities that make up Kerala's Muslim community is the
Mappilas. According to the Legend of Cheraman Perumal, the last ruler
of the Chera dynasty, who converted to Islam during the lifetime of the
Prophet Muhammad (c. 570–632), ordered the construction of the first
mosque in India in 624 AD at Kodungallur5 .

The Masjids in Kodungallur, Kollam, Madayi, Barkur, Mangalore,

Kasaragod, Kannur, Dharmadam, Panthalayini, and Chaliyam are among
the oldest Masjids in the Indian Subcontinent, according to Qissat
Shakarwati Farmad. They were constructed during the reign of Malik
Dinar6. Malik Dinar is thought to have passed away at Thalangara near
Kasaragod7. Islam is said to have been introduced to the Lakshadweep
islands, which are located close to the west of the Malabar Coast, around
661 CE by Ubaidullah.

In contrast to later in other parts of India, where the Muslim community

held power, they were subjects in the Malabar coast where the native
rulers invested in setting up separate homes and prayer halls for the
community, allowing them to observe the regular daily prayers at
mosques, special Friday prayers (Juma/Jama'at), the celebration of
religious festivals, and other rituals. Even the Qazis (head of a muslim
community) and Muezzins' (callers for prayers) costs were covered by the

5
Husain Raṇdathaṇi. Mappila Muslims: A Study on Society and Anti-Colonial Struggles.
2007. p. 179.
6
Prange, Sebastian R. Monsoon Islam: Trade and Faith on the Medieval Malabar
Coast. Cambridge University Press, 2018. p. 98.
7
A. Sreedhara Menon. Cultural heritage of Kerala: an introduction. East-West
Publications, 1978. p. 58.

7
ruling class. Additionally, the Zamorins of Kozhikode charged Qazis with
upholding Islamic law (later known as shariah) for their Muslim subjects8.

This explains why Muslims referred to the area as Darul Salam (house of
peace), as opposed to other areas that were known as Darul Harb (house
of war). Muslims viewed the Zamorin, Kozhikode's monarch, as their own
ruler and Kozhikode their hometown.9 .

Accounts of Muslim presence in the Malabar Coast

The Quilon Syrian copper plates are the earliest significant epigraphic
evidence of Muslim traders in Kerala. The monarch of Kollam granted the
Quilon Syrian copper plates in the ninth century CE, which contain the
oldest documented reference of Muslims in Kerala.

There is a sizable Muslim population along the Malabar Coast, according

to several foreign accounts. The Muslim communities in Kerala are
mentioned by Arab authors such as Al-Masudi of Baghdad (896–956 AD),
Muhammad al–Idrisi (1100–1165 AD), Abulfeda (1273–1331 AD), and
Al–Dimashqi (1256–1327 AD).

According to some historians, the Mappilas were South Asia's first native
Muslim settlement. The first author to refer to the Malabar Coast as
Malabar appears to be Al-Biruni (973–1048 CE). Writers like Al-
Baladhuri and Ibn Khordadbeh mention Malabar ports in their works10.

William Logan claims that the combination of the Malayalam word Mala
(hill) with the Persian/Arabic word Barr (country/continent) yields the
name Malabar. Malibar, Manibar, Mulibar, and Munibar were all names

8
Prof. E. Ismail. Op.Cit.
9
Prof. E. Ismail. Op.Cit.
10
Muhammad, K. M. Arab Relations with Malabar Coast from 9th to 16th
centuries.1999. pp. 226–234.

8
for this location used by Arab writers. The name Malabar is similar to
Malanad, which means the land of hills11

Growth and expansion of Muslim community in the Malabar Coast

The Muslim traders were given lands by local chieftains and monarchs in
exchange for their commerce and business, with the intention of growing
together. After the decline in Roman and Byzantine trade, the local kings
saw potential in establishing contact with the newcomers. All people were
given complete religious freedom during this time, and local authorities
helped build a number of mosques. In other cases, such as the ones
involving the Muccunti Mosque in Kozhikode and the Madayi Mosque in
Pazhayangadi in Kannur, monarchs even contributed to the construction
of mosques and gave them to the Muslims12

The West Asian shipping tycoons of Kerala ports were responsible for
safeguarding the monopoly of the export of spices from the Malabar
Coast. The Muslims held considerable political sway in the Hindu royal
courts and were a significant financial force to be reckoned with in the
Kerala kingdoms13. Travellers have noted the notably significant presence
of Muslim traders and sojourning trading settlements in most of Kerala's
ports. Travellers have noted the disproportionately large presence of
Muslim traders and sojourning trading settlements in most of Kerala's
ports14. The mutual interest in the spice trade secured immigration,
intermarriage, and missionary activity/conversion, which all contributed
to this development.

11
William Logan. Malabar Manual (Volume-I). Madras Government Press. 1887
12
Prof. E. Ismail. Op.Cit.
13
Mehrdad Shokoohy. Muslim Architecture of South India: The Sultanate of Ma'bar and
the Traditions of the Maritime Settlers on the Malabar and Coromandel Coasts (Tamil
Nadu, Kerala and Goa). Psychology Press. 2003. p. 144
14
Miller, E. Roland. "Mappila Muslim Culture" State University of New York Press,
Albany 2015. p. xi

9
An Old Malayalam inscription from the 10th century CE, written in a
combination of the Vattezhuttu and Grantha scripts, was found in the
Koyilandy Jumu'ah Mosque. It is a rare document that documents support
given to Kerala's Muslims by a Hindu ruler Bhaskara Ravi15. A 13th-
century granite inscription in Kozhikode's Muchundi Mosque, written in
a hybrid of Old Malayalam and Arabic, mentions a gift from the monarch
to the mosque16.

Ibn Battutah, a Moroccan traveller who lived in the 14th century, noted
the presence of Muslim traders and colonies of sojourning traders at the
majority of Kerala's ports17. Travelers refer to Calicut (Kozhikode) as
Kerala's principal port city in the early 14th century.

Muslims held a number of significant governmental roles in the kingdom

of Zamorin of Calicut, including port commissioner. The Muslim traders'
business interests were represented by the port commissioner, Shah
Bandar. Ibn Battutah cites both Quilon and Shah Bandars in Calicut in his
book (Ibrahim Shah Bandar and Muhammed Shah Bandar)18.

Decline of Muslim influence in Malabar

The development of the then established and prosperous Muslim

community was halted by the entrance of the Portuguese explorers in the
late 15th century. The Portuguese started to grow their empire and
governed the seas between Ormus and the Malabar Coast and south to
Ceylon after discovering a maritime passage from Europe to Kozhikode
in 149819.

15
Aiyer, K. V. Subrahmanya, South Indian Inscriptions. VIII, no. 162, Madras: Govt of
India, Central Publication Branch, Calcutta, 1932. p. 69.
16
M. G. S. Narayanan. "Kozhikkodinte Katha. Mathrubhumi Books. (2017)
17
Miller, E. Roland. Op. Cit.
18
K. V. Krishna Iyer, Zamorins of Calicut: From the earliest times to AD 1806. Norman
Printing Bureau, Calicut.1938.
19
Knox, Robert. An Historical Relation of the Island Ceylon. Asian Educational Services.
London. 1681. pp. 19–47.

10
Arabs had a monopoly on trade along the Malabar Coast until the end of
the Portuguese. The Zamorin monarch of Calicut and the Portuguese
frequently engaged in acrimonious naval engagements as they attempted
to maintain a monopoly in the spice trade20. The Muslim-dominated port
cities of Kerala were invaded and robbed by Portuguese naval forces.
Ships carrying trade goods perished, frequently with the crew on board.
Long-term effects of these actions included the Muslims losing control of
the spice trade that they had dominated for more than 500 years.
According to historians, wealthy Muslim traders during the post-
Portuguese era moved inland (to the southern interior of Malabar) in quest
of non-commercial jobs.

20
Sanjay Subrahmanyam. The Career and Legend of Vasco Da Gama. Cambridge
University Press. October 1998. pp. 293–294.

11
 CHAPTER 2
KOYILANDY AS A MAJOR PORT
(PANTHALAYINI KOLLAM)

12
Panthalayani Kollam (present-day Koyilandy Kollam) was one of the
world famous commercial and cultural centers that existed in Kozhikode
district. Centuries before the development of Kozhikode port,
Panthalayani Kollam attracted many foreign traders. It included Romans,
Greeks, Phoenicians, Jews, and Arabs1.

The first mention of Panthalayani Kollam is in the book "Nuhsatul

Mushtaq fi Ikhtirakul Afaq" by the famous geologist "Al Idrisi" of the 12th
century. He described Panthalayani Kollam as Fantaraira. Panthalayani
Kollam was called by Ibn Battuta Fantarina, Pandarani by the Portuguese
and Fantalaina by the Chinese2. From the accounts of travelers who
visited Malabar at various times, we learn that Panthalayani Kollam was
a trading base for Arabs, Chinese and Jews, and was a busy port city where
pepper and cardamom were shipped. It was the second major port during
the reign of the Perumals after Kodungallur. The Arab settlements at
Panthalayini were world famous in the early middle ages.

Historians MGS Narayanan and Raghava Varyar found an inscription

from the Jumuath Mosque at Koyilandy, which mentions the names of the
Bhaskaraperumal who ruled Kerala at the end of the 10th century. It
contained information about the trading gilds like Valanchiar and
Manigram that were present here.3

Prominent historians like M.G.S Narayanan argues that Vasco Da Gama,

the first European sailor to set foot in India and to mark the major turning
point in Indian and international history alike , actually set foot here rather
than the popular notion that he set foot at nearby Kappad beach. He says:
“No one has tried to clear that misconception. The government has even
installed a memorial stone at the Kappad beach. Actually Gama landed

1
Majni Thiruvangoor, Padapusthakathil illaatha Charithram, Blog
https://www.athmaonline.in/about-panthaliyini-majni-thiruvangoor/ . August 6, 2021.
2
Ansary P Hamsa. Indiayude Innalekal. Blog.
https://indiayudeinnalakal.blogspot.com/2017/12/blog-post_21.htmlDecember 21,
2017.
3
ibid.

13
at Panthalayini near Kollam in the district because there was a port there
and Kozhikode did not have one. It does not have a port even now.”4
It has been a major port up until the arrival of Vasco Da Gama, after
which the majority of older ports including Panthalayini lost their fame
and significant since the Europeans ousted the other traders from the
Arabian Sea and chose various other ports as per their convenience.

Natural features of the shoreline which assisted Panthalayini in being

a well-known port.

What made Panthalayini Kollam different from other ports in Kerala was
that it was a natural port and the safest port in Kerala during monsoons.
It was the only port free of the “Chetu Malari” that was a nightmare for
ships approaching the coasts of Kerala during the monsoons. Chetu
Malari was a phenomenon in which mud and pieces of wood rose up
from the bottom of the sea like a vortex when it rained heavily. This can
damage the bottoms of wooden ships. Trade was possible even during
the rainy season5. The naturally formed mud banks in this coastal region
resulted the water in the seas being calm even during the monsoon6.
During the Zamorin's reign, Kozhikode and its trade relations had gained
international fame. However, it was impossible to anchor ships in
Kozhikode harbor during the monsoon (year-round), and merchants
depended on Panthalayini during such harsh conditions. The reason for
this is that the ships could be safely moored in the mudflats that are
widely seen in Panthalayani Kollam7. Additionally, there are a quite few
small water bodies named Thodus those feed to the shore line in
Koyilandy region. These thodus have a larger mouth near the shoreline

4
"Vasco da Gama never landed at Kappad : M G
S" https://www.thehindu.com/news/cities/kozhikode/Vasco-da-Gama-never-landed-
at-Kappad-MGS/article17198107.ece Report in The Hindu February 06, 2017
5
Majni Thiruvangoor. Op.Cit.
6
Linas Fathima, Re-Inventing Panthalayani Kollam: An Investigation on Heritage
Tourism Potential of Panthalayani Port. The IAFOR Conference on Heritage & the City
– New York 2018 Official Conference Proceedings.
https://papers.iafor.org/submission43361/ .2018
7
Ansary P Hamsa. Op.Cit.

14
than the rest of these streams. They could have been much larger in the
older days which could have assisted the ships to be taken further to the
inland.

Trade relations with the Chinese

The famous Arab traveler Sulaiman Al Tajir has mentioned the practice
of collecting a port duty of one thousand dirhams from the Chinese ships
arriving in Panthalayini Kollam. Chinese porcelain was one of the major
imports from China while they took back spices like pepper. In the
archaeological excavations at Panthalayini, a large number of Chinese
pottery shreds were unearthed which indicate that their use was
widespread among the common people. According to renowned Japanese
archaeologist Noboru Karashima, who studied the sherds from
Panthalayini, they date from the 13th to the 18th centuries. According to
Karashima, these were the products of the workshops at Klims and
Jingadeshan in Long Kwan and the best quality items came to Panthalayini
Kollam and Kurakeni Kollam (Quilon)8.

Known as the Prince of Travellers, Ibn Battuta in his travelogue Kitab ul

Rahla describes Chinese ships anchored off the coast of Panthalayini. The
ships arriving from China were divided into three. They were huge ships
known as junks, medium ships known as sava and smaller ships known as
kakam. They were capable of carrying more than 300 people and more
than 6000 sacks of pepper. 9

Until the 12th century, the Chinese sea trade was very strong. The ups and
downs were obvious. This was not a matter of interest to the local rulers
because the tax available from maritime trade from China was less than
the tax from agriculture. It can be said that although the Chinese were on
the Malabar Coast for many centuries, there was no cultural integration

8
Majni Thiruvangoor. Op.Cit.
9
ibid.

15
with the natives. The Chinese did not accept anything from the outside
world. Historians suggest that they displayed a high degree of cultural
self-sufficiency. In the cultural history of Malabar, we have only a few
words and local names like Cheenachatti, Cheenavala, Cheenappattu,
Cheenampalli, etc as small traces of that integration. It can be assumed
that the place named Cheenacheri in Kappad was a Chinese settlement.10
Ibn Battuta records that most of the Chinese who arrive at Panthalayini
are Muslims. A small mosque called Koyilandi Cheriyapalli marks the
existence of a Chinese settlement with worship facilities at Panthalayini.
According to the inscription on its wall, it is recorded that the first khutbah
in this mosque was 644 years ago11. However, the mosque has been fully
renovated and any sort of historical remains is not to be found.
Additionally, there are two mosques in Kollam and Koyilandy each with
the name Cheenam Palli which literally translates to Chinese mosque.

Trade and spiritual relations with Arabs

Panthalayini Kollam has been a center of trade with the Arabs. There are
many existing evidences like many mosques and even presence of many
Muslim families with Arab roots that justify this fact. A lot of mosques
and old family houses which showcased these precious historical relations
were either renovated without preserving the historical aspects or were
totally demolished.

Islam became more popular here from the second century of Hijra. Even
before that, there was trade relations with the Arabs. Arabs from Oman
were the first to settle in this land after coming for trade.12
Kollam Parappalli is said to be one of the oldest mosques in India. During
the heyday of the foreign traders, the Qazi and other chiefs here were
Omanis. Near the mosque, there are about 14 tombs of Arab travelers and
traders, the main tomb of which is believed to be that of "Tamimul Ansari"

10
ibid.
11
ibid.
12
Ansary P Hamsa. Op.Cit.

16
who participated in the Battle of Badr.13 Historians speculate that he came
here as early as 8th Hijri before Malik Dinar and his group reached
Kerala.14

In 1887, William Logan discovered a Meezan stone near Parappalli

inscribed with the year 166 AH (Hijra). It can be considered as the oldest
written record related to the genesis of Islam in Kerala15. Logan also points
out that the Jumuath mosque at Panthalayini Kollam's bathing pond
featured a granite slab temple inscription in vattezhuthu indicating that it
had been a temple that had been donated to the Muslims by the Hindu
ruler and later converted to a mosque.16

Travellers like Ibn Khurdad (AD 869-885) and Abu Sayyid (AD 916)
recorded trade and trading centers in Panhtalayini. Ibn Battuta, the world-
renowned traveler who visited Panthalayani in 1343, wrote about this land
as a large town with orchards and flower gardens. He wrote in his
travelogue Al Rihala, “We then disembarked at Fantarina (Panthalayani).
Panthalayani is a large town with many gardens and markets. There are
three mahals (streets) of Musalmans here. There is a mosque in every
mahal. The Juma Masjid here is on the sea shore. From here you can see
endless scenery. Khatib and Qazi are from Amman. His learned and
worthy brother also resides here. Chinese ships anchor here during the
year”.17 Apart from them, the world-famous travelers Idris, Albiruni, and
Odoric of Fordinun, a European traveler, have also recorded about this
land.

Hindu and Muslim traders used to trade here with great love and harmony.
The south-west was the trading center of the Muslims, and the north-east

13
Najeeb Moodadi. Maraviyude Kadaleduthupoyoru Thuramukhavum Deshavum.
Article published in Suprabhaatham daily Sunday supplement. 22/09/2019
14
Ansary P Hamsa. Op.Cit.
15
ibid.
16
Panthalayini Kollam; A Port no more (Blog).
https://historicalleys.blogspot.com/2009/05/pantalayani-kollam-port-no-more.html
08 May, 2009.
17
Ansary P Hamsa. Op.Cit.

17
was the trading center of the Hindus. Hindus and Muslims helped each
other to build mosques and temples. Koyilandy started growing as a town
from the 15th century. Traders and Islamic preachers from Yemen and
Arabia migrated here in large numbers. The families of Sayyid descent,
Bahasan, Baalavi, Jifri, Bafaqi, Saqaf, Jamalulaili, Ahdal,
Mauladdaweela, Aydeed, Munafar, and Aydaroos, came in this way.
Koyilandy is the final resting place of many holy souls who were spiritual
leaders and preachers of Islam18. In the 1540s, Zainuddeen Makhdum
wrote that the Muslim population was responsible for Panthalayini's
prosperity after citing the Cheraman Perumal's visit, Malik bin Dinar's
construction of the mosque, and other events.19

Muslims in the area tend to be traders. They had made their home along
Panthalayani's coastline. The Panthalayini harbour became a site of
pilgrimage after Cheraman Perumal left for Mecca. Muslims even used to
embark on their journeys to the hajj pilgrimage from this port. Malik ibn
Dinar built 10 mosques in Kerala later, after the expansion of Islam there.
And one of these is the current mosque in Panthalayini Kollam. Existing
Muslim legacy includes the mosque's expansive graveyard, the presence
of numerous other historic mosques, and the neighbourhood of Mansions
of Muslim Joint Families.20

Many old structures including mosques and old houses were renovated
and many precious objects and documents that shed light on the history
were lost. An earlier inspection of the Jumuath mosque and its
surroundings yielded an inscribed stone which had gone unnoticed, but it
had been cracked to the point where nothing could be read. It was later
realized that some stones with ancient inscriptions fell under the mosque
ablution place (hawdh) while it was being renovated.

18
Najeeb Moodadi. Op.Cit.
19
Linas Fathima. Op.Cit
20
ibid.

18
Koyilandy is the only place in Kerala that manufactures hookahs that are
so popular abroad. Hookah manufacturing in this country is started by the
Yemenis. Traders from Yemen in West Asia visited Koyilandy more than
500 years ago, and some of them settled here. To create hookahs, they
hired regional artists from the Kosava neighbourhood. These sophisticated
pipes, also known as Malabar hookahs or Koyilandy hookahs, were later
produced in Kerala by the Thiyya caste. The hookahs were exported to
Arab nations up till the 1980s and 1990s. These intricately crafted pipes
are increasingly hard to acquire and are becoming scarce even in
Koyilandy.21

Decline of Significance of Panthalayini Kollam

In 1498, Portuguese sailor Vasco da Gama and his crew first landed at
Panthalayini port. The arrival of the Portuguese and the innumerable
massacres and atrocities committed to seize trade and power led to the
decline of the Panthalayini port and trading center22. The gradual ousting
of Arab and other non-European traders from the Malabar coast eventually
resulted in the degradation of Panthalayini as well since it was a center of
non-European traders.What was once one of the most popular ports not in
Kerala alone, but the whole South Asian coast is now a mere small coastal
town. However, a few mosques and other structures still stand tall which
depicts those glory days. A lot of factors related to cultural fusion between
local and there were a lot of these structures but were lost due to
negligence.

21
V. Sasikumar. Down to the last puff. People’s Archive of Rural India (blog).
https://ruralindiaonline.org/en/articles/down-to-the-last-puff/ December 30, 2019.
22
Najeeb Moodadi. Op.Cit.

19
 CHAPTER 3
A BRIEF ACCOUNT OF HISTORY AND
COLLECTIVE FEATURES OF MUSLIM
MOSQUES OF KERALA

20
The accounts of Muslim historians and Arab travellers make it clear that
Islam first came to India in Kerala. Kodungallur mosque is the first
Muslim mosque not only in Kerala, but in India as a whole and it is built
as per the unique architectural style of Kerala1. The mosques in Kerala are
visually very different from the north Indian and other areas’ mosques of
the same period. The beginning history of Muslim Mosques and the
history of Islam in Kerala and India as a whole is marked by the great
voyage of Cheraman Perumal to Mecca and his eventual conversion to
Islam. According to the Legend of Cheraman Perumal, the last ruler of the
Chera dynasty, he ordered the construction of the first mosque in India in
624 AD at Kodungallur2.

After Cheraman Perumal’s untimely demise while on his way back to

India, Malik bin Dinar, the most significant name in the history of Islamic
propogation in medieval India, set sail. He reached Kodungallur as per the
instructions of Cheraman Perumal and assigned his nephew, Malik Bin
Habib to travel and build mosques in different parts of Kerala. He then
moved to Kollam with his family and built a mosque where he also settled.
He then travelled and built additional mosques in Barkur, Mangalore,
Kasaragod, Sreekandapuram, Chaliyam. Panthalayini Kollam, and
Dharmadam3. This can be marked as the genesis of Muslim mosques in
Kerala.

There are plenty of old mosques around Kerala which are visually similar
to Hindu structures.These structures gives us an idea about the existing
cultural fusion of those times. Additionally, it also proves that the foreign
Muslims who arrived here for trade related purposes were liked and
respected by the natives.

1
A Sreedhara Menon. Kerala Samskaram. p. 222.
2
Husain Raṇdathaṇi. Mappila Muslims: A Study on Society and Anti-Colonial Struggles.
2007. p. 179.
3
Shaykh Zainudhin Makhdum. Tuhfat Al Mujahiddin: English Translation. p. 32.

21
PURPOSE AND SIGNIFICANCE OF EARLY MOSQUES

According to legend, the Cheraman Juma Masjid in Kodungallur, the

earliest mosque in India, was constructed in the year AD 629, or during
the final years of the Prophet Mohammed's life. (According to a different
version of the story, Malik-ibn-Dinar arrived in 643 AD and selected one
of his own men, most likely his nephew, to serve as the qazi of
Kodungallur.) However, the mosques built along the shore were first
intended for the Arab traders who frequently visited those locations rather
than for a then present Muslim society or settlement4.

Without the help of politics or any sort of technological improvements in

the military in order to forcefully enter a land, Islam was able to spread
throughout Kerala. It was made easier by two key factors: the Sufis'
spiritual influence and the regular visits of Arab traders. Proselytization
didn't start until much later, particularly after Arab traders started getting
married to local women and the Mappilas Muslim community was born.5
The term Mappila literally means son in law. Such a name could have
been derived since these Muslim traders eventually became the sons in
law of the natives6.

Local leaders, such as the Zamorin of Kozhikode, supported such unions

and permitted the construction of mosques throughout his territory, even
covering their costs. Thus, the merchant communities of the coastal
regions are where we first witness organised Islamic devotion
(congregational prayer). The Arab businessmen and seamen who freely
married local women gave rise to the ethnicity of the indigenous Mappila
Muslims.7

4
Prof. E. Ismail. The Mahals of Malabar. (Blog) https://www.sahapedia.org/mahals-
malabar#_edn1. 23 August 2019
5
ibid.
6
JBP More. Origin and History of the Muslims of Keralam. p. 32
7
Prof. E. Ismail. Op.Cit.

22
Another significant function of mosques in those days, aside from serving
as prayer halls, was the presence of the cemetery adjacent to them. These
mosques' grounds hosted graves for dead Muslims from near and far.
Places like Panthalayini Kollam, where a mayyathukunnu, a graveyard
which literally means ‘hill of graves’ is situated around one of the area's
historic mosques, Parappalli. These graves provide valuable epigraphic
information. Muslim cemeteries can be found in a number of Muslim
communities, including Ramanthali (Ettikulam), Irikkur,
Chapparappadavu, Sreekantapuram, Madayi, Peringathur, and
Dharmadam in the Kannur District, Kunhippalli near Mahe, and
Shaikinde Palli in Idiyangara and Chaliyam in the Kozhikode District8.

Additionaly, there was a religious schooling system named Dars which

was of a residential schooling method. Although not present in smaller
mosques, big Jumuath mosques, which were considered to be the centers
of Islamic community of an area consisted of these dars’ which were
usually present in the first floor of the multi storied Jumuath mosques.
This system is still practiced in most of the existing Jumuath mosques of
Malabar.

INSTANCES REGARDING A CULTURAL FUSION

A lot of the medieval mosques were built with the assistance of and
provided for by the then existing Hindu rulers. These instances shed light
to the communal harmony and social interaction during that period.
From the Kozhikode Zamorin to the common upper caste families of
Valluvanad and Erenadu, Kerala has mosques built on land donated by the
above mentioned parties and with gifted materials. It is obvious that
because the carpenters who led the construction and design of the
mosques, the mosques in Kerala got a unique and beautiful style of Kerala
architecture.9

8
ibid.
9
M.Noushad. Keralathile Masjidukal Vasthushilpavum. Note published in 1921-2021
Kerala Muslimkal: Noottandinte Charithram. Vachanam Books. 2021. p.423.

23
The tombs of the carpenters who built them can be found adjacent to some
mosques in Kerala (e.g. Kappad Juma Masjid). The carpenters who
converted to Islam as part of the mosque work were later known as Ashari
Thangals. Not only the Muslim mosques in Kerala, but also the early
Christian mosques were designed by the same carpenters according to
their traditional methods. Historian Prof. Stephen Percell comments. It is
only after the Portuguese invasion that Christian churches in Kerala
changed form to the Gothic style of architecture as seen today10.

The Muchunti mosque in Calicut is said to be visually identical to the Tali

temple. The following sentences extracted from the inscription: “This is
an order from Poonthurakkon (King). This should be done by an officer
present. It is ordered that one Nazhi (food grain or any other supply)
should be paid to for Muchunthi mosque to meet its daily expenses. This
is ordered to be given from Kundamangalam Pulikkal. 12 para in the
future as well”. These words found on the Muchunti mosque are proof of
the protection and encouragement given to the Muslims by the Zamorin
and the communal harmony that flourished in those days. They even
insisted that one or two people from Zamurin Mukkuva families should
become Muslims11.

ARCHITECTURAL FEATURES OF EARLY MOSQUES

In contrary to the mosques of the rest of the Muslim world and the rest of
India, most mosques and madrassas of Kerala were constructed in the
"Kerala style" during the early period. They symbolised how Islam and
Kerala’s own vaastu tradition could coexist together. Some of these
mosques are visually identical to temples.12 The Muslim community of
Kerala was different from the same of north India. They blended very well

10
ibid. p.425
11
P.K Muhammed Kunhi. Keralathile Muslim Pallikal:Samanwayasakshikal. pp. 38-39.
12
Prof. E. Ismail.The Mosques of Kuttichira (Blog).
https://www.sahapedia.org/mosques-kuttichira 23 August 2019

24
with local Hindus and adopted several of their building techniques in
mosques, which were also influenced by the weather of Kerala, which was
different from that of North India.13

These are the characteristics that set Kerala's Muslims apart from the
nation's other Muslims in terms of their unique cultural identity. Apart
from some Quranic calligraphy, there isn't a single indication of an aspect
of Islamic architectural identity, like a dome or minarets, in the structures
and old mosques of Kerala, especially the Malabar region. The fact that
mosques were initially erected on temple grounds (in a very small number
of cases) and later transferred by the local rajas to Muslim businessmen
and missionaries can also be used to explain why the indigenous
architectural style was accepted when mosques were being built. Hindu
artisans were also commonly used in the construction, which prevented
them from having a unique Islamic identity14.

Similar to temple architecture of Kerala, most of these mosques had an

inner hall which equated the sreekovil or the main structure of a temple
and the outer cheru or veranda with pillars and walls on either sides
equated the area in temples used to move around the deity as a form of
worship. The inner hall is the place of worship whereas this outer veranda
was used for dars teaching, or simply resting, and to perform non
congregational prayers15. William Logan claims that most of these
mosques must have actually been built upon the same foundation of
temples donated by the rulers, or even the temples transformed directly
into mosques without any major changes16. It is even said that the famous
Mamburam mosque was a Mahadeva temple before it became a mosque.
The name Mamburam might have been derived from
Mahavadevapuram.17

13
P.K Muhammed Kunhi.Op.Cit. p. 30
14
Prof. E. Ismail. Op.Cit.
15
P.K Muhammed Kunhi. Op.Cit. p. 30
16
William Logan. Malabar Manual. p. 185
17
P.K Muhammed Kunhi. Op.Cit. p. 46

25
The distinguished architectural historian and researcher Mehrdad
Shokoohy in his detailed study of the mosques of South India highlights
the uniqueness and distinctiveness of the mosques of Malabar. He
observes that the style of construction of mosques in Kerala is not found
in any other region of India and is a new type of Indo-Islamic architecture
which deserves special attention and is not yet understood. Shokoohy
chooses the ancient mosques of Kuttichira as his study subjects. Shokoohy
notes that the influence of Arab settlers, especially the Yemenite style,
remains in the architectural styles of the arches and entrances, while
noting local influences on woodwork and carvings. It is interesting that he
compares the style of mosque construction in Malabar with the mosques
of Southeast Asian countries.18

WHY DID THE COMMUNITY WALK AWAY FROM

TRADITIONAL MOSQUES AND THEIR ARCHITECTURE?

In the recent times, countless ancient mosques have been completely

demolished and rebuilt to the point that not a single remnant remains, due
to the influence of Gulf money and of Arabian architecture as a result of
Kerala Muslims’ interaction with the Arabian Gulf.

A few things are clear when studying the area of renovation and
restoration of ancient mosques, as a result of the influence of Gulf money
and ‘sponsored’ Islam, many mosques have sprung up in our countryside
and towns, but most of the ancient Mahallu mosques suffer from the
problem of space limitations. Another problem is the fear regarding the
health of those structures and parts like roof, wall, wooden frame or facade
and such parts causing danger19.

18
Mehrdad Shokoohy. Muslim Architecture of South India: The Sultanate of Ma'bar and the
Traditions of the Maritime Settlers on the Malabar and Coromandel Coasts (Tamil Nadu, Kerala
and Goa). Psychology Press. 2003
19
M.Noushad. Keralathile Masjidukal Vasthushilpavum. Note published in 1921-
2021.Kerala Muslimkal: Noottandinte Charithram. Vachanam Books. 2021. p. 427.

26
Another factor is the political threat of the Right wing politics and their
declared propaganda that many mosques were converted from old temples
and they must be restored. In Kerala too, many mosques have been
blacklisted by these people. A key argument in this threat is the
resemblance of mosques to temples. This causes many mosque
committees to think that it is better to replace the old structure and build a
new modern building than to lose the mosque itself. It is interesting to note
that the committee members generally do not publicly state that such a
threat is the reason for the renovation of the mosques. But it will become
clear in private conversations20.

However, the cost of construction and availability of resources must have

also been a factor. Traditional mosques relied too much on timber and it
is a very costly material these days. Better modern techniques which
ensure long lasting reliability and are cheaper than the old techniques were
adopted. Be it in anything, it is a globally known fact that change is
inevitable.

20
ibid. p. 428

27
 CHAPTER 4

A STUDY OF ARCHITECTURAL FEATURES

OF SELECT FEW MOSQUES OF KOYILANDY
COASTAL REGION

28
Koyilandy is a small coastal town in Kozhikode district. It used to be one
of the greatest port settlements in the medieval period, Panthalayini
Kollam. The area is situated in Koyilandy Municipality in Koyilandy taluk
between Vadakara and Kozhikode beside the National Highway 66.
Although rich with historical and cultural backgrounds, those aspects are
being forgotten day by day. There used to be a lot of old mosques in this
region but most of them have been renovated to the point where one
cannot find any historical value in them. However, a few mosques still
exist in this region that have not lost their true identity. Only the mosques
which contain at least any few remains of old architectural styles have
been chosen for this study, such mosques are very limited. The Valiyakath
palli in Koyilandy has been chosen as the core study subject since it is the
most well preserved mosque without any major changes. This study is a
visual examination of such mosques. Photographs are an important part of
this report so it is recommended to refer the appendix section.

VALIYAKATHU PALLI

Valiyakath mosque is said to be around 3 centuries old and its historical

roots belong to one of the sayyid families of Koyilandy1. It is situated right
at the shore in one of the beaches of Koyilandy (coordinates: 11.44110°
N, 75.68797° E). It is a two storeyed structure with sloped terracotta tile
roofing. It is visually similar to old Tharavad houses. There is an old pool
with steps on all sides except one adjacent to the mosque which should
have been used as water source for ablution purposes during summer
times. The foundation of this mosque is almost 5 feet in height and is
designed in a pattern that goes inward till the middle and then comes
outwards as it reaches the ground, like a half ‘X’. It is not flat and has a
lot of patterns on it. There is a small entrance with steps on the right side
of the mosque, near which there is also a small well.

1
Interview with Azeez (43). native

29
The ground floor of the front façade consists of an entrance with 8 steps
in the middle and 3 large windows on either side of this doorway. The
windows are almost the same size of the doorway and can be completely
opened. There is an elevated stage like structure towards the left side of
this entrance below the window in the left end. The centre part of the tiled
roof of the ground floor is extended to cover the entrance and its steps.

The first floor structure in the front façade is almost half the size of the
same in the ground floor. There is a small window in the middle and
additional three compartmented windows on either sides of the main
window. These windows on the sides have a blinding design similar to the
pattern of a chess board. There are small patterned cylindrical pole like
structures under all these windows for beautification.

Inside the mosque, one can see the architectural items and techniques of
the past. The ground floor consists of a main prayer hall known as
akampalli with a flat wood ceiling without any pillars and a veranda on
the left side which faces the sea and the ablution place on the right side
with sloped wooden ceilings. The wood ceiling of this akampalli portion
so tightly packed with wooden beams which provides with strength for the
structure. Metal hooks with lifting mechanism can be seen embedded on
the ceiling. The mimbar of this mosque seems to be replaced with a newer
one. This akampalli too has windows on sides which open to the outer
structure.

At the entrance of the prayer hall, there is another small sector with arches
on three sides, the remaining side being the entrance to the prayer hall.
This area also has a wooden ceiling and a stairway to the first floor which
has been made steep to save space. The entrance to the first floor has been
closed. Just beside this area, there are two big wooden pillars. The outer
veranda has 10 large windows which are almost size of a doorway which
provides ample wind from the Arabian Sea, it also provides with lighting.
This area besides the main prayer hall is known as purampalli. All the
doors and windows are of a double door structure. The ablution area in the

30
right side of the mosque consists of a large square tank on the ground
which has been made out of large stone parts. The whole tank is a stone
structure.

Another salient feature of this mosque is the absence of a compound wall

or a gate. This is one of the most well preserved old mosques in
Koyilandy. The mosque have zero modern additions in its structure and
appearance. Special care must have been taken in its preservation.

HYDROOS PALLI / KADAPPURAM PALLI

Similar to the Valiyakath palli , the Hydroos palli, also known as

Kadappuram palli is also situated right at the shore near the Koyilandy
fishing harbour (coordinates: 11.43767° N, 75.69016° E). The mosque is
said to be around 400 years old and the tomb of the person who built this
mosque is said to be right beside this mosque2. Most of the outer structure
and the purampalli has been renovated but the major prayer hall,
akampalli has been kept without any changes. The mosque has a small
structure in its entrance (padippura). The outer structure of this mosque
has been completely renovated and hence it is not of importance to us. The
inside of this mosque is almost identical to the Valiyakath palli.

A core feature of this mosque is an inscription on the outer wall of the

akampalli which appears to be in vattezhuth script. It has been preserved
very well. Similar to the Valiyakath palli, the akampalli of Hydroos palli
too has a wooden ceiling with tightly packed wooden beams. But the
ceiling is a bit shorter in height than that of the Valiyakath palli. The
structure used to have a purampalli section similar to the valiyakath palli
before its renovation. It still has a purampalli but it does not have any old
features. The ceiling also has metal hooks but the lifting mechanism like
we observed in the previous mosque is absent.

2
Interview with Shihabudheen (47). Native.

31
Similar to the previous mosque, the entrance area to the akampalli is
surrounded by arched entrances from all sides except the one which goes
to the prayer hall. There is also staircase which is steep like the one in the
Valyakath palli but faces to the entrance of the mosque rather than towards
the left side as in the Valiyakath palli. Similarly, the ablution area hosts a
stone tank as seen in the Valiyakath palli. It is visually identical and still
in use.

Although the mosque has lost its outer structure, it is a relief that the inner
hall has been kept without any changes and the inscription has been kept
preserved.

KOYILANDY JUMUATH PALLI

The Koyilandy Jumuath palli is situated a bit inland than the previous two
mosques, which were right at the shore. While the previous two mosques
had identical interior structure and identical structure for what remained
outside, this mosque is entirely different from the previous two and way
larger in size. This was the central Jumuath mosque rather than a small
mosque.

The mosque is a three storeyed big structure with sloped terracotta roof.
A pool is present right beside the mosque, so close that the foundation of
the mosque is like a wall present in the pool at a point. Small extensions
have been made to the outer structure without really affecting the old look.
On top of the slopped main roof, one can find three pointed structures
which resembles a temple. There are a lot of windows and openings
around the mosque in all floors. The front façade is filled with windows.
There are six big open arches on the façade of the ground floor, six smaller
arched windows on the façade of the first floor and six small rectangular
concealed windows on the façade of the uppermost floor.

The right side of the mosque is similar except for the number of windows
that are 10 rather than six in the front façade. Also, the big arches of the

32
ground floor has been veiled by the recent extension. While the arches in
the ground floor are open and have been fortified with grills recently, the
arched windows on the first floor can be opened and closed like normal
windows and has a lot of design elements similar to the windows of the
Valiyakath mosque. It is interesting to note that the windows of ground
floor is completely open, the windows of first floor can be opened and
closed as per convenience and the uppermost windows are concealed and
cannot be opened.

The ground floor is used for prayer purposes whereas the first floor is used
to accommodate the dars and its students. Here, the purampalli section is
much larger than the previous two mosques. Also this section has a flat
wooden ceiling same as the one in the akampalli rather than the sloped
ones we saw in the Valiyakath mosque. However the wooden beams used
in the ceiling of the purampalli is not as densely packed as the ones in the
akampalli. Additionally, in contrary with the previous two mosques, this
mosque’s akampalli is divided into two sections, since this is a larger
mosque. The mimbar of this mosque is a majestic one with a lot of
carvings. While the previous two mosques had two staircases to the next
floor right at the entrance, this mosque has two staircases, one at the left
side of the front part of the purampalli and one at the back end of the
purampalli. There is a large circular cut-out in the akampalli ceiling right
above the mihrab, where the imam stands for prayer. This must have been
made to make the imam more audible to the people praying in the first
floor.

The Koyilandy Jumuath palli is a big mosque, and due to its sheer size, it
must be hard to maintain it in its original form. But still, the mosque has
been very well preserved without any major changes. However, it is said
that a slab with some kind of inscription has been lost under the foundation
while rebuilding the ablution area of the mosque3.

3
Najeeb Moodadi. Maraviyude Kadaleduthupoyoru Thuramukhavum Deshavum.
Article published in Suprabhaatham daily Sunday supplement. 22/09/2019.

33
KOLLAM JUMUATH PALLI

The Kollam Jumuath palli is considered to be the same mosque in

Panthalayini Kollam which was among the first ten mosques built in India
as instructed by Malik ibn Dinar4. An information board outside the
mosque claims the mosque to be the second one in India (see appendix).
Similar to the Koyilandy jumuath palli , the kollam jumuath palli too is
situated a few meters inland rather than right at the shore like the first two
mosques. However, it is much smaller in size than the Koyilandy jumuath
mosque. The outer structure of the mosque has been completely renovated
without any glimpse of the old design. I personally remember seeing the
old mosque before renovation with a terracotta tiled sloped roof with small
pointy structures on top and windows on the walls Like the Koyilandy
jumuath mosque.
The interior part too has been renovated, but the akampalli has not been
chamged heavily. The interior structure is visually similar to the
Valiyakath palli and the Hydroos palli with an entrance part to the
akampalli with arched entrances and the akampalli being with wooden
ceiling which is packed with wooden beams. The only noticeable
difference is the presence of circular windows on either side of the
entrance to the akampalli rather than the rectangular ones with arches we
saw in the first two mosques. There is a concealed well near this entrance
beside which an old pulley and hook has been kept.

It is pretty saddening to see the committee renovate the mosque without

preserving any outer features and at the same time taking pride in claiming
it being the second mosque in India. It is also worth noting that the famous
parappalli mosque is run by the same committee which was totally
demolished in order to build a new mosque there

4
Shaykh Zainudhin Makhdum. Tuhfat Al Mujahiddin : English Translation. p. 32.

34
COMMON GENERAL FEATURES

Similar to the rest of the earlier mosques of Kerala, the appearance of the
old mosques in Koyilandy too was very similar to the structure of Hindu
temples, although most of them have transformed into modern designs.
One of the reasons for this may be that the local carpenters and masons
who built the temples also built the mosques.

All the early mosques and maqams in Koyilandy are located within about
500 meters from the sea. This indicates their close connection with the sea
and the people who dealt with the sea. There appears to be a common
pattern in the location of mosques of Kollam and Koyilandy. The smaller
mosques like Parappalli in Kollam, Valiyakath palli and Hydroos
palli/Kadappuram palli in Koyilandy are situated very close to the
seashore while the larger central mosques of each region, The Kollam
Jumuath Palli and Koyilandy Jumuath Palli are a few hundred meters
away from the shore. As per Google maps measurements, The Kollam
Jumuath Palli and Koyilandy Jumuath Palli are 250 and 400 meters away
from the shore respectively.

Additionally, there are a lot of common architectural features as well like

the smaller purampalli beside the akampalli and the wooden ceilings. The
first two mosques, ie; the Valiyakath palli and the Hydroos palli have an
identical ablution tank on the right side of the prayer hall. The wooden
parts like the entrance door, windows, other doors, ceiling, stairways, etc,
are very similar in all the mosques. The general layout of all the mosques
are the same with a central hall in the middle, a purampalli beside it and
an ablution area on the right side. The space inside the mosques right
before the entrance to the akampalli is almost the same with arched
entrances in all the mosques except the Koyilandy Jumuath palli.

35
CASES OF NEGLIGENCE

Several mosques in the region have been renovated without preserving the
old structure by demolishing it completely. This is a crime done towards
the rich history of this area. The Cheriyapalli in Koyilandy which is
considered to be the first mosque in Koyilandy area5 built by the Chinese
traders and is said to house an inscription which was around 600 years old
6
has been totally renovated without even preserving the said inscription.
Similarly, the parappalli in Kollam, which was an old mosque on Top of
the Parappalli hill at Kollam beach was totally demolished to build a new
modern mosque. The demolished mosque was of historical importance as
there are accounts of Arabian travellers spotting the mosque from distance
in the sea and honouring it7. I personally remember seeing the old mosque
which was a small one with traditional Kerala architecture. There must
be efforts to conserve and protect at least the existing few mosques with
historical importance.

5
Interview with Muhammed (56). Native
6
Majni Thiruvangoor, Padapusthakathil illaatha Charithram (Blog)
https://www.athmaonline.in/about-panthaliyini-majni-thiruvangoor/August 6, 2021
7
Najeeb Moodadi. Op.Cit

36
 CONCLUSION

The history of Panthalayani is mentioned prominently in the first book on

Kerala history, 'Tuhffatul Mujahidin' by Zainuddin Makhdoom and
'Malabar Manual' by William Logan and in the studies of many western
historians. Koyilandy's history is not codified anywhere but is scattered
in many places. It is a pity that no serious studies have been done about
this land, which has so much historical importance and has a past so
glorious. More research should be done on the history and historical
potential of Panthalayani Kollam, and there are many opportunities for
development and conservation, similar to the restoration of Muziris port.
The region's tangible heritage should be protected, and steps can be done
to develop its intangible heritage. For the preservation of intangible
heritage, interpretation centres, heritage museums, etc. can be suggested.
The Panthalayni Kollam name has to be made significant on the Calicut
history map.

Every door that can be opened to the past of this place is being shut as the
links of the generations that have kept the history of the country passed on
through word of mouth are saying goodbye one by one. The old people
who knows at least something about this place are leaving one by one. So
it is important to conduct an extensive study and systematically record the
glorious history of this place. Most of the mosques of this area shed light
to the rich cultural heritage of this land. The mosques have Kerala
architecture similar to what we see in temples. A lot of mosques have been
totally demolished and renovated, so an extensive study should be done
regarding the remaining mosques and the people who deal with those
mosques should be made aware of their historical importance and the need
for conserving. Awareness regarding protection of historical structures
should be given to the general public as well.

37
 BIBLIOGRAPHY

 Prof. E. Ismail. The Mahals of Malabar. Sahapedia (Blog). 23

August 2019
 M.Noushad. Keralathile Masjidukal Vasthushilpavum. Note
published in 1921-2021 Kerala Muslimkal: Noottandinte
Charithram. Vachanam Books. 2021
 P.K Muhammed Kunhi. Keralathile Muslim
Pallikal:Samanwayasakshikal.
 Prof. E. Ismail.The Mosques of Kuttichira. Sahapedia (Blog). 23
August 2019
 Najeeb Moodadi. Maraviyude Kadaleduthupoyoru
Thuramukhavum Deshavum. Article published in
Suprabhaatham daily Sunday supplement. 22/09/2019
 https://papers.iafor.org/submission43361/
 https://historicalleys.blogspot.com/2009/05/pantalayani-kollam-
port-no-more.html
 https://indiayudeinnalakal.blogspot.com/2017/12/blog-
post_21.html
 https://en.m.wikipedia.org/wiki/Islam_in_Kerala
 https://www.athmaonline.in/about-panthaliyini-majni-
thiruvangoor/
 Visual examination by myself of Koyilandy Valiyakath palli,
Hydroos / Kadappuram palli, Jumuath palli and Kollam Jumuath
palli
 Interviews with natives Mr. Azeez, Mr. Shihabudheen and Mr.
Muhammed.

38
 GLOSSARY

Ablution- Islamic cleansing of body parts before prayer

Akampalli- inner prayer hall of old mosques
Ashari- Carpenter
Dars- An Islamic institutional system
Hajj- Islamic pilgrimage to Mecca
Hawdh- Place where ablution is carried out
Imam- The one who leads prayer
Jumuath Mosque- Large mosques where Friday congregations are held
Mahallu- Structured community of Muslims
Mappila- local term for Muslims
Maqam- Tomb of someone great
Mihrab- The place where the imam stands
Mimbar- The elevated stand from which the Friday sermon is given
Muezzin- A staff in the mosque
Nazhi- medieval unit of measurement
Palli- Mosque
Purampalli- Outer veranda of old mosques
Qazi- Islamic judicial head
Sayyids- Direct descendants of prophet Muhammed
Shariah – Islamic Personal Law
Tharavad- Old family house
Thodu – A small flowing water body
Zamorin- Ruler of Kozhikode during the medieval period

39
 APPENDIXES

Front view of Valiyakathu palli

Side view of Valiyakathu Palli

40
 The Purampalli of Valiyakath Palli

The entrance to the Akampalli of Valiyakath Palli

41
 The ablution tank at Valiyakath Palli

The patterned foundation of Valiyakath Palli

42
 The ceiling of the Akampalli of Valiyakath Palli

The hook with a lifting mechanism on the ceiling of Valiyakath Palli

43
 The staircase at Valiyakath Palli

The external view of Hydroos/Kadappuram Palli

44
 The entrance to the Akampalli of Hydroos/Kadappuram Palli. The
vattezhuth inscription can be seen.

The vattezhuth inscription on the wall of Hydroos/Kadappuram Palli

45
The interior of Hydroos/Kadappuram Palli

Exterior view of Koyilandy Jumuath palli

46
The second Akampalli of Koyilandy Jumuath palli

The main Akampalli of Koyilandy Jumuath palli

47
The circular cut out in the ceiling of Koyilandy Jumuath palli

The mimbar of Koyilandy Jumuath palli

48
The pulley found near the concealed well at Kollam Jumuath palli

The entrance to the Akampalli of Kollam Jumuath palli

49
Carved designs on the mimbar of Kollam Jumuath palli

The interior of Kollam Jumuath palli

50
A rare photograph of Kollam Parappalli before its renovation (courtesy-
Deccan Chronicle)

51