INDEX

CHAPTERS TITLE PAGE

NO
1 INTRODUTION 1-5

2 REVIEW OF LITERATURE 6-11

3 PROFILE OF THE STUDY 12-26

4 DATA ANALYSIS AND INTERPRETATION 27-39

5 FINDINGS, SUGGESTIONS AND CONCLUSION 40-42

6 ANNEXURE 43-45
 CHAPTER- 1
INTRODUCTION
INTRODUCTION
Mishkal Mosque, located in the heart of Kuttichira in Kozhikode, Kerala, stands as
a testament to the rich cultural and architectural heritage of the region. This historic
mosque, also known as Kuttichira Palli or Mishkal Palli, is an embodiment of the
harmonious blend of Islamic and indigenous Malabar architectural styles. As one of the
oldest mosques in Kerala, Mishkal Mosque holds immense historical significance and
serves as a symbol of religious tolerance and coexistence.

The mosques and madrasas built in the early period are of Kerala style coordinate
Islam with Kerala Vaastu culture. The factor which distinguishes Kerala Muslim from the
Muslims from the rest of the country is the architectural style in the Malabar Coast. The
mosque of the Malabar Coast appears to be ordinary buildings in some rare mosque, they
have decorated gables as found in the Hindu temple. There are many mosques in the
Kuttichira, including Mishkal and Muchundi mosque. The Mishkal Mosque is 650 years
old medieval mosques in Malabar. The Mishkal mosque contributes to a cultural,
historical, and architectural monument in Kerala. It was built by an Arab merchant
Nakhooda Mishkal in the 14th century and originally had five storeys but, after the attack
of the Portuguese, it was partially burned and reconstructed with four-storey still certain
damages are visible.

The mosque is located near the bazaar and major trade- related institution. The
other mosque in Mangalore (Zeenath- Baksh Juma masjid), Cochin (Chakkarayidukku
Masjid), and Gujarat (Barwada Masjid and Ishakya Masjid) also follow the same type of
location. Mishkal Mosque follows 1:1 proportion in the main prayer hall and overall the
mosque follows 5:3 proportion. The same proportion is also seen in the Zeenath-Baksh
Juma masjid (Mangalore) and Solakhambhi masjid (Bhadreshwar). The mosque is
composed of wooden superstructure and laterite stone masonry at the ground floor with
mud-lime plaster. It has an Italian-tile-paved entrance, 24 engraved wooden columns and
47 carved doors.

There is only one semicircular niche and arches in mihrab built deep in the qibla
wall. The mihrab has a wide border plaster decorated with molding influenced by
European style. In the north of the mihrab, there is a wooden carved minbar having
several Arabic inscriptions. Similar mihrabs are found in other mosques of Cochin.

The origins of Mishkal Mosque can be traced back to the 14th century, making it a
venerable institution with a history spanning several centuries. The mosque's
establishment is often attributed to the Arab traders who arrived on the shores of
Kozhikode for trade and cultural exchange. These early settlers not only contributed to
the economic development of the region but also left an indelible mark on its religious
and architectural landscape. The name "Mishkal" itself carries historical weight, deriving
from the Arabic word for "weight" or "measure." This nomenclature reflects the mosque's
historical association with trade, as it likely served as a meeting point for merchants to
conduct business transactions. Over the centuries, Mishkal Mosque has not only been a
place of worship but also a centre for cultural exchange and community gatherings,
fostering a sense of unity among the diverse populace of Kozhikode.

The architectural brilliance of Mishkal Mosque is a captivating aspect that draws

visitors and scholars alike. The mosque showcases a unique blend of traditional Kerala
architecture with distinct Islamic influences. The wooden architecture of the mosque,
characterized by intricately carved patterns and ornate designs, reflects the
craftsmanship and aesthetic sensibilities of the region. The intricate details of the wooden
carvings not only serve as a testament to the skill of local artisans but also depict stories
from Islamic history and culture.

The mihrab, or the prayer niche, is another architectural marvel within Mishkal
Mosque. The mihrab, adorned with exquisite geometric patterns and calligraphy, serves
as the focal point for worshippers during prayer. Its intricate design reflects the Islamic
artistic tradition, with a nod to the cultural heritage of the Malabar region. As a hub of
religious and cultural activities, Mishkal Mosque has played a pivotal role in shaping the
social fabric of Kozhikode. The mosque serves as a gathering place not only for the Muslim
community but also for people of various faiths, emphasizing the spirit of inclusivity and
acceptance that has been a hallmark of the region throughout its history.

Beyond its architectural and cultural significance, Mishkal Mosque has weathered
the passage of time, witnessing the ebb and flow of history. It has stood resilient through
various periods of socio-political changes, including the colonial era, showcasing the
endurance of its cultural legacy. The mosque has become a living heritage, preserving the
traditions and values that have shaped the identity of Kozhikode.

Mishkal Mosque stands as a beacon of religious pluralism, architectural brilliance,

and cultural continuity in the heart of Kozhikode. Its rich history, intricate architecture,
and cultural significance make it a destination worth exploring for those seeking to delve
into the multifaceted heritage of Kerala. As a living testament to the enduring spirit of
coexistence, Mishkal Mosque remains an integral part of Kozhikode's identity, inviting
people from all walks of life to witness and appreciate the beauty of its storied past.

OBJECTIVES

• To explore the historical significance of Mishkal Mosque.

• To study and understand about architectural features of Mishkal Mosque.
• To know how Mishkal Mosque has contributed to the cultural identity of its
surroundings.

SCOPE OF THE STUDY

Mishkal Mosque, contributing valuable insight into its historic, architectural, and
cultural significance as well as its role in the contemporary context of Kozhikode. Through
this project on Mishkal Mosque, especially through this study, will understand the cultural
and historical significance of the Mishkal Mosque.

Accessing the mosque influence on the local community, exploring its role as a
centre for social, religious, and cultural activities. This historical exploration will facilitate
a deeper understanding of the socio-cultural dynamics that have shaped the Mishkal
Mosque and its enduring role as a spiritual sanctuary.
AREA OF THE STUDY

In this project I selected Mishkal Mosque of Kuttichira in Kozhikode. Then I went to

place like Kuttichira pond, and Kozhikode beach, etc meet and contacted the chats and
intersected with them and collected relevant knowledge.

RESEARCH METHODOLOGY

The data collected for this dissertation has been collected in various ways which of
the data can be two types, the primary data and the secondary data. Primary data were
collected by circulating questionnaire to expects, friends and relatives, telephone
interview, etc which attached on appendix A and secondary data collected from various
books, periodicals and websites.

LIMITATIONS

Secondary data and primary data could not be collected of the planned time I
needed more than but did not get the time I wanted. I had a hard time finding the
information I needed from the secondary data shortages websites. I faced problems like.

CHAPTERIZATIONS

In this project it starts with the first chapter introduction it not only gives a brief
introduction to the topic but also include some other subtopics like objectives of the study,
scope of the study, area of the study, limitations, etc. The second chapter including review
of the literature explain the major articles about that topic that already done by others.
The third chapter profile of this study is the continuations of this second chapter. This
chapter explain major and important aspects of the topic, this main area of the project,
diagram, charts, labels related to the topic is including in the fourth chapter data analysis
and interpretation in the last and fifth chapter including all findings and suggestions
conclusion and bibliography.
 CHAPTER-2
REVIEW OF LITERATURE
REVIEW OF LITERATURE

Tourism is a social, cultural and economic phenomena which entails the

movement of people to countries or places outside their usual environment for personal
or business/professional purposes. Tourism may be international, within the travellers,
country. The world Tourism Organization defines tourism more generally, in terms which
go "Beyond the comition perception off tourism as being limited to holiday activity only"
As people "travelling to and staying in places outside their usual environment four note
more than a consecutive airport please show business and other predominately
recreational or leisure purposes, and also refers to the provision all services in support of
this act. According to the world tourism organization, tourists are people Who "travels
and stay in places outside their usual environment for not more than one consecutive year
for leisure, business and other purposes not related to the exercise off an activity
remunerated from within the place visited"

The concept of tourism has ancient origins, with evidence of travel for leisure and
cultural exchange dating back to ancient civilizations. The Grand Tour, a tradition popular
among European elites in the 17th and 18th centuries, marked a pivotal moment in the
formalization of tourism. Tourism serves as a conduit for the exchange of ideas, traditions,
and perspectives. Travelers immerse themselves in new environments, interacting with
local customs and lifestyles. This cultural cross-pollination fosters understanding,
tolerance, and appreciation for diversity.

The unprecedented growth in global tourism has led to concerns about over-
tourism, where popular destinations grapple with congestion, environmental
degradation, and strained resources. The industry is at a crossroads, necessitating a shift
towards sustainable practices that minimize negative impacts and promote responsible
tourism. This involves a delicate balance between economic interests, environmental
conservation, and community well-being.

Tourism can be domestic or international tourism has both incoming and outgoing
yeah implication only country balance of payments. Today tourism is a major source of
income for many countries, and affects the economy of both the source and host countries
in some cases being vital importance. In 1936 the League of Nations define a foreign a
foreign tourist as "someone travelling abroad for at least twenty-four hours its successor
the United Nations, amended this definition in 1945 by including a maximum study of six
months. In 1994 The United nation identified three forms of tourism in its
recommendations on tourism satisfies domestic tourism, involving residents of the given
country travelling only within the country. Inbound tourism involving not presidents
travelling in the given country. Outbound tourism involving residents travelling in another
country.

Kerala, often referred to as "God's Own Country," stands as a captivating tapestry

of lush landscapes, cultural richness, and vibrant traditions, making it a gem in the crown
of Indian tourism. Nestled on the southwestern coast of India, this coastal state is
renowned for its backwaters, hill stations, wildlife sanctuaries, and pristine beaches. The
unique blend of natural beauty and cultural diversity sets Kerala apart as a sought-after
destination for travellers seeking an immersive and enriching experience.

At the heart of Kerala's allure are its famed backwaters, an intricate network of
serene lakes, canals, and rivers that meander through the landscape. Houseboats, locally
known as 'kettuvallams,' gracefully navigate these waterways, providing a tranquil and
scenic retreat. The backwaters offer a glimpse into rural Kerala life, with picturesque
villages lining the banks, lush paddy fields, and coconut groves creating a harmonious
backdrop. Alleppey, often hailed as the 'Venice of the East,' and Kumarakom are prominent
destinations to savor the backwater experience.

The Western Ghats, a UNESCO World Heritage Site, adorn Kerala's eastern border
with a verdant cloak. Nestled within this mountainous region are enchanting hill stations
such as Munnar, Wayanad, and Thekkady. Munnar, with its rolling tea plantations and
mist-covered hills. The aroma of freshly plucked tea leaves wafts through the air, creating
an immersive experience for visitors. Wayanad, embraced by dense forests and spice
plantations. Thekkady, home to the Periyar National Park, invites wildlife enthusiasts to
explore its rich flora and fauna through boat safaris and trekking adventures.

Kerala's coastline stretches along the Arabian Sea, unveiling a series of pristine
beaches that captivate sun-seekers and nature enthusiasts alike. Kerala's historical
landmarks also contribute to its cultural tapestry. Fort Kochi, with its colonial charm and
diverse architectural influences, narrates tales of Portuguese, Dutch, and British legacies.
The Jewish Synagogue in Mattancherry, dating back to the 16th century, stands as a
testament to the state's religious diversity. The ancient temples of Guruvayur and
Sabarimala draw pilgrims from far and wide, adding a spiritual dimension to Kerala's
allure.

During the period of 7th century, Kerala witnessed the emergence of mosques that
stand as architectural and historical marvels, reflecting the cultural and religious tapestry
of the region. This era, marked by vibrant trade, cultural exchange, and the advent of
Islam, saw the construction of mosques that not only served as places of worship but also
became symbols of a harmonious blend of indigenous traditions and Islamic architecture.
One notable example is the Cheraman Juma Masjid, believed to be the first mosque in
India, situated in Kodungallur. According to popular legend, Cheraman Perumal, the local
ruler, embraced Islam during the lifetime of Prophet Muhammad and set sail to meet the
Prophet. Before his demise, he bequeathed his kingdom and requested the construction
of a mosque.

The 10th-century Malik Deenar Mosque in Kasaragod is another testament to the

historical evolution of mosque architecture in Kerala. Named after Malik Deenar, one of
the companions of Prophet Muhammad, this mosque exemplifies a unique blend of
Arabian and local styles. The structure features a simple yet elegant design with a
prominent courtyard, minarets, and an arched entrance. The use of locally sourced
materials and intricate carvings adds a distinct Kerala touch to the mosque, underscoring
the adaptive nature of Islamic architecture to the cultural milieu.

As Islam continued to spread through trade and cultural interactions, the Mishkal
Mosque in Kozhikode became integral to the social and religious fabric. The Mishkal
Mosque, located in Kozhikode, Kerala, is a historical and architectural gem that stands as
a testament to the rich Islamic heritage of the region. Built in the 14th century during the
Zamorin rule, this mosque is renowned for its distinctive Mishkal style of architecture,
characterized by intricately carved wooden structures and exquisite craftsmanship. The
mosque's name, "Mishkal," translates to "balance" in Arabic, a fitting description for its
symmetrical and harmonious design. The central prayer hall, adorned with wooden
pillars and panels, showcases the mastery of local artisans in blending indigenous styles
with Islamic architectural elements. The Mishkal Mosque not only serves as a place of
worship but also as a living testament to the cultural syncretism that defines Kerala's
history, making it a must-visit for those interested in the architectural heritage of South
India.

The mosques and madrasas built in the early period are of Kerala style coordinate
Islam with Kerala Vaastu culture. The factor which distinguishes Kerala Muslim from the
Muslims from the rest of the country is the architectural style in the Malabar Coast. The
mosque of the Malabar Coast appears to be ordinary buildings in some rare mosque, they
have decorated gables as found in the Hindu temple. There are many mosques in the
Kuttichira, including Mishkal and Muchundi mosque.

The Mishkal Mosque is 650 years old medieval mosques in Malabar. The Mishkal
mosque contributes to a cultural, historical, and architectural monument in Kerala. It was
built by an Arab merchant Nakhooda Mishkal in the 14th century and originally had five
storeys but, after the attack of the Portuguese, it was partially burned and reconstructed
with four-storey still certain damages are visible.

The mosque is located near the bazaar and major trade- related institution. The
other mosque in Mangalore (Zeenath- Baksh Juma masjid), Cochin (Chakkarayidukku
Masjid), and Gujarat (Barwada Masjid and Ishakya Masjid) also follow the same type of
location. Mishkal Mosque follows 1:1 proportion in the main prayer hall and overall the
mosque follows 5:3 proportion. The same proportion is also seen in the Zeenath-Baksh
Juma masjid (Mangalore) and Solakhambhi masjid (Bhadreshwar). The mosque is
composed of wooden superstructure and laterite stone masonry at the ground floor with
mud-lime plaster. It has an Italian-tile-paved entrance, 24 engraved wooden columns and
47 carved doors.

There is only one semicircular niche and arches in mihrab built deep in the qibla
wall. The mihrab has a wide border plaster decorated with molding influenced by
European style. In the north of the mihrab, there is a wooden carved minbar having
several Arabic inscriptions. Similar mihrabs are found in other mosques of Cochin.
 CHAPTER-3
PROFILE OF THE STUDY
PROFILE OF THE STUDY

The Mishkal Mosque, situated in the heart of Kozhikode (Calicut), Kerala, is a

profound testament to the Islamic heritage that has flourished in the region for centuries.
Steeped in history and architectural grandeur, this mosque stands as a distinctive
landmark, embodying a fusion of local craftsmanship and Islamic design principles. Its
story unfolds against the backdrop of the 14th century during the reign of the Zamorins,
marking an era of cultural and religious confluence in the Malabar region.

The history of the Mishkal Mosque is interwoven with the narrative of the Zamorin
dynasty, who were known for their patronage of trade, culture, and religion.
Commissioned by the Zamorin Manavikraman Raja in the year 1340, the mosque reflects
the ruler's commitment to fostering a vibrant atmosphere of religious diversity. The
mosque was named "Mishkal" which translates to "balance" in Arabic, symbolizing not
only the architectural equilibrium it embodies but also the harmonious coexistence of
different communities in the region.

The Mishkal Mosque is 650 years old medieval mosques in Malabar. The Mishkal
mosque contributes to a cultural, historical, and architectural monument in Kerala. It was
built by an Arab merchant Nakhooda Mishkal in the 14th century and originally had five
storeys but, after the attack of the Portuguese in 1510, it was partially burned and
reconstructed with four-storey still certain damages are visible. Though it still bears
traces of the assault, the mosque stands today as the prime example of communal
harmony, for it was the Zamorin, a Hindu king, who avenged his Muslim subjects by
repairing the mosque.

The surrounding area of the Mishkal Mosque is steeped in history and culture.
Kozhikode, historically known as Calicut, was a prominent spice trading hub and the
landing place of the Portuguese explorer Vasco da Gama in 1498. The Mishkal Mosque
building structure is predominantly constructed from wood, a nod to the rich tradition of
wooden architecture in Kerala. The central prayer hall, supported by intricately carved
wooden pillars, is a captivating display of the Mishkal style. The wooden panels are
adorned with geometric patterns, calligraphy, and floral motifs, showcasing the
meticulous skill of local artisans. The unique wooden pulpit, known as the 'minbar,' adds
to the mosque's distinctive character, serving as a focal point for religious sermons.
HISTORICAL BACKGROUND OF MISHKAL MOSQUE

Mishkal mosque, the four-storeyed mosque situated in Kuttichira, has a history of more
than 650 years. It is named after Nakhuda Mishkal, an Arab trader who built this
structure. Made of timber, the Mishkal mosque was initially five storeyed. But it was
damaged in arson during an attack by the Portuguese in 1510. Though it still bears traces
of the assault, the mosque stands today as the prime example of communal harmony, for
it was the Zamorin, a Hindu king, who avenged his Muslim subjects by repairing the
mosque.

NAKHUDA MISHKAL

The mosque was built by the eponymous Yemeni muslim merchant-shipowner Nakhuda
Mishkal in the 14th century. He was active in Calicut in the 1340s - possessed "great
wealth" and a fleet of ships for "the trade with India, China, Yemen, and Persia". Ship-
owners known as the nakhudas were among the wealthiest merchants of medieval Indian
Ocean world.

KUTTICHIRA OF KOZHIKODE

Kuttichira is a quarter located inside the city of Kozhikode in the Indian state of Kerala.
Its approximate boundaries are the Arabian Sea on the West, the Kallai river on the South,
Vellayil (a fishing village) on the North, and Kozhikode town on the East. Kuttichira is a
locality with rich historical and cultural significance. It is characterized by narrow lanes,
traditional architecture, and a vibrant community life. The Kuttichira Mosque, dating back
several centuries, stands as a prominent landmark, showcasing the area's religious
heritage. The locality embodies a harmonious blend of tradition and modernity, with
historical structures coexisting alongside contemporary developments. Kuttichira
reflects the cultural diversity and heritage of Kozhikode, making it a notable and
interesting part of the city.

Mishkak mosque is the most impressive of the mosques in Kuttichira, Mishkal is not the
oldest of the area’s mosques. The area’s Juma Masjid is believed to have been built in the
9th century and is another fine piece of Kerala architecture. One cannot help but be in
awe of these structures that are grand and at the same time simple. It is absolutely clear
that the Arabs who began coming to Kerala even before the advent of Islam, wanted to
blend in and enrich the fabric of Kerala society rather than stand out. The Muchundi
mosque, also built in the Kerala style, has inscriptions that describe the cordial
relationship that the Zamorin enjoyed with the Muslim community in Kozhikode. It is also
where Moyinkutty Vaidiyar wrote his melodic ‘Mappila’ songs that depict the folklore of
the Muslims of the Malabar.

Kuttichira has more than just an Arabic touch. A small booklet published by P K M Koya
suggests that the area also had some Persian influence. According to Koya, Persian
religious scholars and Sufis accompanied Arab traders who visited Kozhikode from the
11th century onwards. Small shrines built by them are hidden in the lanes, overshadowed
by the large and stately mansions (tharawads). In an increasingly polarised country,
Kuttichira and Kozhikode at large remain bastions of communal harmony and amity.
During a brief visit last week this writer, dressed in a T-shirt and shorts, was reluctant to
enter the Mishkal mosque so as to not be disrespectful, but the smiling person at the
entrance made it clear that this was not an obstacle. This is the real India, a modern
republic founded on the idea of freedom of religion and mutual respect.

Locals in Kuttichira can easily tell a visitor (even a Malayalam-speaking one) apart but it’s
curiosity and a sense of happiness that one sees when roaming across the lanes. To feel
the ambience of the locality, all one has to do is to enjoy some Suleimani tea and spicy
puffs in a small eatery as the sound of the evening prayers from a mosque blend in with
the twilight. These historic parts of a historic city have their arms open to genuine
travellers, who want to blend in with the locals and be with them, the same way traders
from across the Arabian Sea did several centuries ago. This is, indeed, no place for large
groups on package tours, who are on selfie runs. However, it is a treasure trove for those
who want to see living history and learn more about Kerala’s unique culture.

TRADE WITH ARABS AND OTHER COUNTRIES

Malabar had been famous as the principal source of spices and timber from time
immemorial. This region – a narrow strip of mountainous land between the Arabian Sea
and the Western Ghats, stretching from Konkan in the north to Cape Comorin in the
southern tip of the peninsula – had been famous even from the time of the Byzantine
geographer of the 6th Century, Cosmas Indicopleustus (literally, Cosmas who sailed to
India). It was known as Male' among Arab navigators. Albiruni in the 11th Century was
perhaps the first to call this coast Malabar. Other variants are Malibar, Manibar, Mulibar
and Munibar. One of the earliest references to Calicut and its ruler (Al Samari) was by the
Moroccan traveller Ibn Battutah who had visited Malabar between 1342 and 1347. He
had been deputed by the Delhi Sultan Mohammed bin Tuglaq as an ambassador to China
and had planned to embark on his trip from Calicut, ‘...one of the great ports. It is the
destination of ships from China, Sumatra, Ceylon, the Maldives, Yemen and Persia, and in
it gather merchants from every corner of the earth. Its anchorage’, continued Ibn Battutah,
‘is one of the largest in the world’. He did not fail to notice that there were 13 Chinese
ships anchored as he landed A port in Calicut should have been in existence for at least a
century for it to be such an important destination. In fact, we find several references in
Chinese annals ( Chau Jhu-kua, Wang Dayuan etc.) of active trading with Malabar (Nan-
pi) ports – Quilon (Ku-lin) is often mentioned and another port referred to in their
writings as Ku-li is assumed to be Calicut. This perhaps indicates that China had been
using Calicut as an entrepot much before the launch by the Ming Emperors of the Treasure
Ships in the early 15th Century. The Zamorin had, thus, become Poonthurakkon (the lord
of the harbour city) in full control of the city and port of Calicut as early as in the 13th
Century. Calicut had all the trappings of a developed port, as noted by Ibn Battutah – it
had a Shahbander (harbourmaster) like in all important medieval ports like Basra (where
Sindbad the Sailor was offered this position), Hormuz and Malacca, and it even boasted of
Nakhuda Mithqal ‘the owner of great riches and of many vessels that ply his trade with
India, China, Yemen and Persia’. The Arabs who had dominated the trade scene in Calicut
were mostly Hadramis from Yemen or Omanis from Dhofar, Salalah. The Persian
ambassador Abdur Razzaq from the court of the Timurid Emperor Shah Rukh who visited
Calicut almost a hundred years after Ibn Battutah was equally impressed. But, unlike
Hormuz which was a city within the sphere of Islam, Calicut ruled by an infidel still had
perfect ‘security and justice’. Goods can be left on the streets without fear of thieves on
account of the watchmen of the state (ameenan-i-diwan). Moreover, the custom duty of
one fortieth of the sale price was even lower than that of Hormuz. All this despite the fact
that Calicut was not a natural harbour and was not friendly to sailors. The legendary 15th
Century navigator, Ahmad Ibn Majid refers to the hostile shoals, reefs and foul ground on
the Calicut roads. The bulk of traffic to Calicut was perhaps handled by the satellite ports
of Chaliyam in the south and Panthalayini-Kollam in the north. Significantly, Varthema
who visited Calicut around 1505 observes : ‘There is no port here (Calicut)’. We also have
the evidence of both Abdur Razzaq and Varthema having boarded the return ship from
Panthalayani-Kollam. Yet, the fame of Calicut spread throughout the maritime world due
to the good governance. That the Zamorin and his team was able to guarantee. The Arabs
and the Chinese were the Leading visitors and both liked the operational efficiency and
the atmosphere of discipline. Arabs praised it as the City of Truth and Fei Xin from Zheng
He’s fleet also sang its praise (’nobody takes the lost property of others on the streets…’).
Commercial success brought in large revenues for the Zamorin who now became
ambitious and wanted to expand the empire. ‘Impelled by considerations of enlightened
self-interest the Arabs also helped the Zamorin with ships, horses and soldiers in his wars
with the Neighbouring chieftains’. The local Muslims or Mappilas had also joined hands
and the Mappila naval contingent under the leadership of Kozhikkottu Koya played a
crucial role in Defeating the Raja of Valluvanad. The Chinese had left the shores of Calicut
as part of their Policy of insularity, leaving the Arabs in a position of monopoly over export
of spices and Import of the myriad requirements of the entire southern India, including
the demand for Omani horses from the Vijayanagar Empire.

THE ISLAMIC FRONTIER

By the fleets sent out by the Mamluk Sultan of Egypt in 1508 and 1509, but they still had
to blockade Calicut and the adjacent ports in an attempt to destroy vessels before they
were dispersed out to sea. For his part the Zamorin not only supported his valuable
Muslim merchants but also launched the first of a series of attacks on Cochin as soon as
the main Portuguese fleet sailed for Lisbon in 1503, having first attempted to persuade
the Cochin Raja to abandon his new-found allies.

Thus, from 1503 there was a constant state of war in the area between Calicut and Cochin,
with the Portuguese and the Cochin Raja ranged against the Zamorin and his Muslim
subjects. This continued almost uninterruptedly both on land and at sea until 1510 when
King Manuel ordered that Calicut city should be conquered. Led by the Marshal of
Portugal, Dom Fernando Coutinho, and his relative, Affonso de Albu- querque, the
Portuguese assembled some twenty ships and approximately 1,300 men for the assault,
which took place in January 1510. Beginning in typical crusading spirit with trumpets and
the cry of Santiago, the Portuguese stormed the beach and forced their way into the city,
where they burned the Mishkal mosque and occupied the Zamorin’s palace. 20 However,
this turned out to be a short-lived triumph, for the Zamorin’s Nayar troops counter-
attacked, killing the Marshal and badly wounding De Albuquerque. All told between 300
and 500 Portuguese were killed and the remainder only regained their ships with
difficulty.

After this debacle neither De Albuquerque, who had been appointed Viceroy in 1509, nor
any subsequent Portuguese leader, attempted to conquer Calicut. De Albuquerque, with
his own memory of defeat, was clearly irritated by King Manuel’s constant remonstrances
that the Zamorin’s kingdom should be destroyed. Writing in 1512, he recounted his
previous experience and said that it was profitless to persist in the war with Calicut.22 In
the following year he returned to this topic in a letter in which he explained his attitude
more fully. De Albuquerque said that in fifteen years the Portuguese had not succeeded in
cutting off all the shipping from the coast of Calicut, that Venice took comfort from the
persisting war, that Cairo was encouraged by the war to equip.

PORTUGESE ATTACK ON THE MISHKAL MOSQUE

Mishkal mosque of kuttichira, this five storied structure is a landmark architecturally as

well as historically in Kozhikode District. Built by a rich Arab businessman named as
Nakhuda Mishkal, nearly 650 years ago, this mosque is built extensively of wood barring
the outer Italian tile paving, the laterite superstructure and the Malabar tiles on the roof.
The entire structure is supported on 24 solid pillars of carved wood and there are 47
doors, which are opened to receive people for prayers. Nearly 300 people can pray in the
ground floor alone. The salient features of old mosques in Kerala include the abundant
use of timber and an absence of copulas and minarets. A strong influence of Kerala's
temple architecture is visible in the intricate carvings on the ceiling and doors, the
gopuram style entrance arches and the absence of minarets. A unique feature here is the
square tanks attached to them, similar to those in temples. The Mishkal Mosque at
Kuttichira stands as a symbol of communal harmony. In 1510 AD, the Portuguese had
attacked the mosque and partially destroyed it. Supposedly, their mission was to divide
and rule, breaking the harmony between hindus and muslims. The Samoothiri (Zamorin),
the local ruler at that time, didn't fall for this and helped in defending and repairing the
mosque. The mosque was 5 storied, but after the destruction, it remained as a 4 storied
structure. Remnants of the Portuguese attack can still be seen on the upmost floor.
In the early 16th century, the Portuguese, led by explorer Vasco da Gama, established a
strong presence in the Indian Ocean, seeking control over the lucrative spice trade routes.
The Mishkal Mosque, a symbol of Islamic culture in the region, became entangled in the
power struggles between the Portuguese and the local rulers. The Portuguese, driven by
their desire for dominance in the spice trade, set their sights on strategic ports and
influential centers. Calicut, being a flourishing trade hub, attracted their attention. In
1509, the Portuguese fleet, under the command of Admiral Afonso de Albuquerque, sailed
into the waters off Calicut, heralding a turbulent period for the Mishkal Mosque and its
surroundings.

The Mishkal Mosque, with its distinctive architecture and historical significance, became
a focal point in the conflict. The Portuguese sought to establish control over the spice
trade by asserting their dominance in key locations. Calicut, with its economic importance
and diverse cultural fabric, represented a formidable target. The attack on the Mishkal
Mosque was not merely a military conquest; it reflected the clash of civilizations and
religious ideologies. The mosque, standing as a symbol of Islamic heritage, faced the brunt
of foreign intrusion. The Portuguese, driven by their expansionist ambitions, aimed to
reshape the dynamics of the Indian Ocean trade routes, often employing force to achieve
their objectives.

The repercussions of the Portuguese attack on the Mishkal Mosque reverberated through
the region. The local population, deeply connected to their cultural and religious heritage,
resisted the foreign incursion. The mosque, once a serene place of worship, bore witness
to the disruptions caused by the clash of empires. While the Portuguese did manage to
establish their dominance in certain maritime territories, the resistance from local forces
and the enduring resilience of cultural institutions like the Mishkal Mosque demonstrated
the complexities inherent in imperial pursuits. The attack on the mosque stands as a
chapter in the larger narrative of colonial ambitions, leaving an indelible mark on the
historical landscape of Calicut. The Portuguese attack on the Mishkal Mosque
encapsulates a moment of historical significance, where the quest for dominance in the
spice trade collided with the cultural and religious fabric of the region. The repercussions
of this clash extended beyond military conquest, shaping the trajectory of trade routes
and leaving an enduring impact on the collective memory of the local population.
CULTURAL SIGNIFICANCE OF MISHKAL MOSQUE

Kuttichira, located in Kozhikode, Kerala, is associated with the Mappila Muslim

community, and the Mishkal Mosque holds special significance within this context. The
Mappila Muslims, also known as Malabar Muslims, have a rich history deeply interwoven
with the cultural, religious, and economic fabric of the region. The Mishkal Mosque,
situated in Kuttichira, stands as a testament to the enduring legacy of Mappila Muslims in
the area. Historically, Kuttichira has been a focal point for the Mappila community, and
the mosque has been a central institution for worship, community gatherings, and
cultural activities.

The mosque’s architecture and design reflect the cultural syncretism prevalent in the
region, showcasing a blend of local and Islamic influences. It has served not only as a place
of prayer but also as a symbol of the Mappila community’s identity and resilience in the
face of historical challenges. The Mappila Muslims in Kuttichira, including their
association with the Mishkal Mosque, have played a crucial role in the trade history of the
region. Kozhikode, with its historical significance as a major trade center, attracted
merchants from various parts of the world. Mappila traders were actively engaged in
maritime commerce, contributing to the economic prosperity of the region.

The Mishkal Mosque, as a prominent religious and cultural institution, likely served as a
focal point for the Mappila community’s social and economic activities. It may have been
a hub for discussions, trade negotiations, and the exchange of ideas among community
members. The Mappila Muslims in Kuttichira, with a special reference to the Mishkal
Mosque, have played a vital role in shaping the cultural and economic landscape of the
region. The mosque stands as a symbol of their historical presence, religious identity, and
contributions to the diverse tapestry of Kozhikode’s heritage.

CUSTOMS AND TRADITIONS OF MAPPILA MUSLIMS

Social customs of Mappilas are a mix of both Islamic and native components. While
religious Obligations are followed as a necessity, indegenious and traditional ceremonies
are very Conventional practice. The Mappilas are very keen to follow tenets of Quran and
teachings Of Prophet, at the same time they drown to following their indegenious
customs. It is Interesting to observe that most times the local and Islamic cultural paths
do not contradict each other, but when they do one of them gains upper hand. For
example, the dowry system is a native customs followed in Mappila weddings in
contradiction to the tenents of Islam Which insists on ‘Mahr’ the amount given to the bride
by the groom to legitimatize the Wedding. Mappila families retain Mahr as an essential
and also follow dowry system as per Their needs. Owing to this peculiar condition certain
unique customs have resulted within the Mappila s in connection with marriage, birth
and death. Some of them are neither part of the Islamic nor a part of the local character.
For example the chain ‘Salkarams’(Lavish feasts) in Connection with the marriage are
neither Islamic nor local, but a very integral part of Mappila Customs.

KUTTICHIRA- A MAPPILA QUARTER

In actuality Kuttichira is one part of the entire Muslim quarter known as Thekkepuram.
Thekkepuram is the area along the coast, abutted By the old big bazaar in the north, the
river Kallai In the south and the railway lines in the east. It is Divided into smaller areas
such as Kuttichira, Parappil, Idiyangara, Kundugal ,Valliyangadi and Chemmanadu. But in
local usage all of the Thekkepuram is referred to as Kuttichira and the Entire area
distinguishes itself from the rest of the city by its unique cultural quality. The Successors
of the rich trading community settled in the area, and formed their territory with Large
residential units, mosques and commercial areas. The unique architecture of Kuttichira Is
a rare expression of the Islamic culture brought by the Arab trading community built by
the Expertise of native traditional craftsmen. This is an imprint of Islamic culture. These
Buildings are proof of the valuable history of Calicut and stand as testimony to the
communal Harmony existed in Malabar. The main centre of Kuttichira is marked by the
Tank from which the settlement derives its Name. The main artery of the area is the Hala
bazaar street which cuts through the centre of Thekkepuram. Narrow winding streets join
this main street at several points. These smaller Streets are abutted by tall compound
walls and gate houses of Tharavadus on both sides, Kuttichira has been a centre of
attraction to those interested in the antiquities of the region such as Islamic culture,
history, timber trade, traditional architecture and even the exclusive ethnic cuisine. The
Muslim culture has been driven by the Mappila Muslims of Calicut known as ‘KOYAS’ who
are converts to Islam by marriage of Arab traders with local Nair women. Their dwellings
follow the Nair Tharavad style with Islamic feautures incorporated.
ARCHITECTURAL FEATURES OF MISHKAL MOSQUE

This five storied structure Mishkal Mosque is a landmark architecturally as well as

historically in Kozhikode District. Built by a rich Arab businessman named as Nakhuda
Mishkal, nearly 650 years ago, this mosque is built extensively of wood barring the outer
Italian tile paving, the laterite superstructure and the Malabar tiles on the roof. The entire
structure is supported on 24 solid pillars of carved wood and there are 47 doors, which
are opened to receive people for prayers. Nearly 300 people can pray in the ground floor
alone. The salient features of old mosques in Kerala include the abundant use of timber
and an absence of copulas and minarets. A strong influence of Kerala's temple
architecture is visible in the intricate carvings on the ceiling and doors, the gopuram style
entrance arches and the absence of minarets. A unique feature here is the square tanks
attached to them, similar to those in temples. The Mishkal Mosque at Kuttichira stands as
a symbol of communal harmony. In 1510 AD, the Portuguese had attacked the mosque
and partially destroyed it. Supposedly, their mission was to divide and rule, breaking the
harmony between Hindus and Muslims. The Samoothiri (Zamorin), the local ruler at that
time, didn't fall for this and helped in defending and repairing the mosque. The mosque
was 5 storied, but after the destruction, it remained as a 4 storied structure. Remnants of
the Portuguese attack can still be seen on the upmost floor.

Composed of a tiered timber superstructure set atop coursed laterite stone masonry at
the ground floor (rendered with mud-lime plaster), Mishkal Mosque is one of the oldest
and largest of Kerala style mosques and is located at the center of the historic Mappila
Muslim quarter in Calicut, called Kuttichira. Unlike any other architecture on the Indian
subcontinent, this architectural style is a combination of various features born of its local
tropical climate and context. Proportionally, the building exhibits more roof than it does
façade, as the building consists of a series of tiered volumes, each wrapped by an
umbrella-like assemblage of timber rafters and clay tile shingles – with each tier resting
on the one below. Shading the building is paramount: Even at the second floor veranda,
one must almost lay prone to steal a view to the exterior, as the roof reaches as far as
possible beyond the exterior masonry walls, further compressing the already narrow
balcony space. Supported principally by the masonry walls that extend beyond the ground
floor, the slender columns at the veranda serve to tie the roof down more than transfer
any vertical loads to the ground. Instead, this barely habitable zone acts as a buffer, a
thickened zone within the building façade that shields the second level of the building
from the nearly vertical year-round solar radiation, as well as the almost equally intense
indirect horizontal solar radiation abundant in the region. The third and fourth levels of
the building are underused or even unused spaces in the building. They do however,
contribute to the mosque’s monumental scale. And even as they are underused spaces in
the building, the third and fourth levels are treated with equal consideration when
examining how they address the tropical monsoon climate and context. Both the third
and fourth levels of the building use horizontal latticed screen walls that provide access
to views while reducing glare from both the direct and indirect sunlight. The roof framing
on the fourth level at the hip roof is perhaps the most unique feature of the building’s
timber framing. The roof framing at the hip roof bears on a single timber drum which
holds the rafters in place.
The ground floor masonry walls break the searing daylight sun. A continuous gallery
protects the principal worshiping spaces of the building, forming a solid façade,
punctuated only by modest doorways guarded with solid teak door panels. The transition
from outside to inside of the building is immediately palpable, with an almost blinding
transition from white light to a pitch darkness as one’s eyes adjust to the contrasting
conditions. There is an immediate sense of refuge upon entering the ante chamber and
main prayer hall at the ground floor, as there is a clear sense of the local architecture’s
ability to banish direct sunlight from the building’s interior. The building is organized as
a sequence of vertical rooms that increase in height as one ascends the building through
series of stairs that separate one floor from another. Qualities of light, shade, and thermal
comfort are also stratified vertically. As one moves from the ground and second floor, with
their heavy mass and punched openings to the lightweight third and fourth levels of the
building which exhibit a softer light and more well-ventilated spaces enabled by light-
diffusing louvers and an enclosure made entirely of timber – save for the clay tile roofing.
A large tank known as the Kuttichira tank is attached to the mosque. The mosque has 47
doors, 24 carved pillars and a big prayer hall that can accommodate around 400 people.
The prayer hall is well ventilated and there is a wooden member with intricate motifs.
This wooden mosque is an edifice that has withstood the ravages of time. The Italian-tile-
paved entrance, 24 engraved wooden pillars that support the entire structure, 47 carved
doors and the big prayer hall capable of accommodating around 300 people are some of
the features that make this mosque a unique architectural marvel. Unlike other mosques,
the Mishkal mosque does not have cupolas and minarets. The intricate carvings on the
walls and ceilings, and the Gopuram-style arches at the entrance show a noticeable
resemblance to traditional temple architecture. The area inside the mosque is well-
ventilated with Mihrab-style doors. During its renovation, a wooden Mimbar, or pulpit,
with intricate motifs was added to the structure.

Columns: These columns are closely associated with columns of old mosques of south
India and derives its form from the wooden columns found in many south Indian temples.
The local artisans who built the mosque associated the form as a symbolic representation
of a column in a divine space. Hence this form has no links to the Arab traditions and is an
adaptation of the regional form.
Roof Construction: The construction of the roof is also an adaptation from the region.
Similar construction methods can be found in other early roof structures elsewhere in the
region, which indicates the fact that this method was well established in Malabar. The roof
structure form has no links to the Arab traditions and is an adaptation of the regional
form.

Arches: In the case of Mishkal mosque, all the wooden upper structure and columns were
reconstructed after the Portuguese burnt down in 1510. But the stone walls and the
arches are part of the original structure. Arches have always been an essential part of
Islamic monuture is a constantments as they were non existent in the region during that
time.

Abulation tank: Most mosques in Kerala have an ablution pool which was placed outside
the mosque until the 17th century. The tradition of washing before prayers is a cultural
and religious tradition that the Mappilas shared with the Hindu locals.

Mihrab, Minbar: The mihrab and the minbar, are continuation of an Islamic tradition.
The motif features are neither from the middle east, local or other parts of India, but
similar motifs are found in 15th century tomb stones in Malaysia, indicating that the
architectural features of the Muslim communities were more widespread.

Settlement:
The central pond acts as the focal point and the main public zone of the settlement from
which the settlement derives its name too.
The main streets around the pond divides into narrow roads which lead to the
residential units ( private zone).
The street network has been designed to incorporate the division of public domain with
private domain.
Roads are aligned in North-South East –West directions.
The settlement is bounded by sea on the west, Bigbazaar on the north and timber yard
on the south which are the main sources of livelihood and employment of the resident
Mapplias called Koyas. The eastern boundary was the low lying marshy land now
occupied by the Calicut Railway station.
TOURIST ATTRACTON BEYOND THE MOSQUE

KUTTICHIRA POND

The value imparted to water tanks by the natives is shared by Kuttichira residents as well.
Community spaces that are centered around features such as a pond are very common in
the Region of Calicut as well as Kerala. The tank is often the source of water for the
community as is taken care of with the atmost respect considering it to be the lifeline of
the neighbourhood. In Kuttichira, the streets are laid such that they converge at the focal
point or the pond and the community space around it. The three main mosques of the
area is situated at close proximity to the town, probably to have easy access to all.
Moreover this tank was also used for ablutions by the Muslims who visited these mosques
before praying in olden times. The space around the tank is the most lively zone of the
neighbourhood, buzzing with activities throughout the day. Its here were the local folks
come to spend their evenings chatting with theor friends. The local school as well as a
residents society complex is located in the same premises. Currently the tank is owned by
the Kozhikode Corporation and is not used by the locals owing to its pathetic condition
and improper maintenance.
KOZHIKODE BEACH

Kozhikode Beach or Calicut Beach is a beach on the western side of Kozhikode, situated
on the Malabar Coast of India. The beach is accessible through four road overbridges in
the city. The beach has paved stones and illumination. There is one Lions Park for the
children and an aquarium. Kozhikode beach has always been a prominent place for
conducting public meetings. The beach road was renamed 'Gandhi Road' in 1934
after Gandhi visited Calicut in 1934. 100 years ago Valiyangadi and the beach area were
the centre of Kozhikode city. In the 1970s the downtown shifted to Mananchira area and
again, in the 1980s, Mavoor road became the centre of attraction. In
2010s, Thondayad Bypass area and Palazhi on the airport road has emerged as the new
city centre with a vibrant night life.
 CHAPTER-4
DATA ANALYSIS AND INTERPRETATION
 1. Do you know about Mishkal Mosque ?

Options No. of respondents

Yes 28

No 0

Total 28

No. of respondents
0

28

Yes No

INTERPRETATION

From the given picture we can see that out of the total 26 people who know about
Mishkal Mosque are 100% and 0% are ignorant.
 2. Do you know the history of Mishkal Mosque ?

Options No. of respondents

Yes 15

No 13

Total 28

No. of respondents

13

15

Yes No

INTERPRETATION

As you can see in the picture, 14 out of 26 people who know the history of Mishkal
Mosque know 53.57% out of 100%. 13 out of 28 people who do not know Mishkal
Mosque history, ie., 46.43% out of 100%. Do not Know.
 3. Do you agree that the Mishkal Mosque is well preserved and maintained ?

Options No. of respondents

I agree 20

I disagreed 8

Total 28

No. of respondents

20

I agree I disagreed

INTERPRETATION

20 out of 28 people agree with the conclusion that the Mishkal Mosque is well preserved
and maintained. Which is 71.43% at of 100%. 8 out of 28 people. Who do not agree with
this conclusion think that 28.57% out of 100% do not think so.
 4. Does Mishkal Mosque integrate with the urban environment in which it is
located ?

Options No. of respondents

Yes 15

No 13

Total 28

No. of respondents

13

15

Yes No

INTERPRETATION

Of the total 28 people who can agree with this conclusion 15 can ie., 53.57% out of
100%. The remaining 13 people can not agree with conclusion. 46.43% of 100%.
 5. Do you think Mishkal Mosque contributes to the cultural and religious
landscape of its surroundings ?

Options No. of respondents

Yes 26

No 2

Total 28

No. of respondents

26

Yes No

INTERPRETATION

Out of 28 people who agree with this conclusion 26 people, which is 92.86% out of
100%. Only 2 out of 28 people who disagreed with this conclusion that is 100% 7.14
people.
 6. Is Mishkal Mosque stand out among other architectural wonders in the
region ?

Options No. of respondents

Yes 22

No 6

Total 28

No. of respondents

22

Yes No

INTERPRETATION

Of the total 28 people who commented that Mishkal Mosque stand out among other
architectural wonders in the region, 22 people ie., 78.57% out of 100%. Of these, 6 say
no which is 21.43% of 100%.
 7. Have you visited Mishkal Mosque ?

Options No. of respondents

Yes 22

No 6

Total 28

No. of respondents

22

Yes No

INTERPRETATION

So the number of people who visited the Mishkal Mosque out of a total of 28 people in
the picture here are 22. That is 78.57% out of 100%. The number of people who do not
visited the Mishkal Mosque are 6 people ie., 21.43% out of 100%.
 8. Do you believe that Mishkal Mosque is adequately represented in public
discourse ?

Options No. of respondents

Yes 19

No 10

Total 29

No. of respondents

10

19

Yes No

INTERPRETATION

In the given image the number of people. Who believe that Mishkal Mosque is
adequately represented in public discourse is 19 out of a total of 29 people ie., 65.52%
of 100% people say yes. The remaining 10 people, or 34.48% of 100%, say no.
 9. Do you think that Mishkal Mosque plays in promoting cultural
understanding and diversity ?

Options No. of respondents

Yes 19

No 9

Total 28

No. of respondents

19

Yes No

INTERPRETATION

Out of 28 people in the given picture 19 people, say that Mishkal Mosque plays in
promoting cultural understanding and diversity, 67.86% out of 100%, 9 people say no
32.14% out of 100% do not.
 10. Do you think Mishkal Mosque attracts enough attention from tourist and
visitors ?

Options No. of respondents

Yes 17

No 12

Total 29

No. of respondents

12

17

Yes No

INTERPRETATION

In the picture given here, 17 out of 29 people say that the Mishkal Mosque attracts
enough attention from tourist and visitors, which is 58.62% of 100%. The remaining 12
people, or 41.38% of 100% commented that did not.
 11. Do you think Mishkal Mosque contribute to the overall identity and
character of the community ?

Options No. of respondents

Yes 19

No 10

Total 29

No. of respondents

10

19

Yes No

INTERPRETATION

Out of a total of 29 people who believe that Mishkal Mosque contributed to the overall
identity and character of the community from the picture, 19 people say yes. That is
65.52% of 100%, the remaining 10 people say no, which is 34.48% of 100%.
 12. Are there any specific events or activities held at Mishkal Mosque ?

Options No. of respondents

Yes 7

No 22

Total 29

No. of respondents

22

Yes No

INTERPRETATION

Out of 29 people in the given picture 7 people say there is events or activities held at
Mishkal Mosque 41.38% of 100%, 22 people say no 75.86% of 100% do not.
 CHAPTER-5

FINDINGS, SUGGESTIONS, AND CONCLUSION

5.1 FINDINGS

• The entire structure is supported on 24 solid pillars of carved wood and there are
47 doors, which are opened to receive people for prayers.
• Nearly 300 people can pray in the ground floor alone.
• This mosque is built extensively of wood barring the outer Italian tile paving, the
laterite superstructure and the Malabar tiles on the roof.
• Remnants of the Portuguese attack can still be seen on the upmost floor.
• A strong influence of Kerala's temple architecture is visible in the intricate carvings
on the ceiling and doors, the gopuram style entrance arches and the absence of
copulas and minarets.
• Both the third and fourth levels of the building use horizontal latticed screen walls
that provide access to views while reducing glare from both the direct and indirect
sunlight.
• The area inside the mosque is well-ventilated with Mihrab-style doors.
• The roof framing at the hip roof bears on a single timber drum which holds the
rafters in place.
• The mihrab has a wide border plaster decorated with molding influenced by
European style.
• Third and fourth levels of the building which exhibit a softer light and more well-
ventilated spaces enabled by light-diffusing louvers and an enclosure made
entirely of timber – save for the clay tile roofing.
• During its renovation, a wooden Mimbar, or pulpit, with intricate motifs was added
to the structure.
• In the north of the mihrab, there is a wooden carved minbar having several Arabic
inscriptions. Similar mihrabs are found in other mosques of Cochin.
5.2 SUGGESTIONS

• Recommend strategies to enhance the tourism experience around Mishkal

Mosque.
• Advocate for educational outreach programs that promote the historical and
architectural importance of Mishkal Mosque.
• Encourage collaborations with conservation experts and organizations
specializing in historical preservation.
• Propose measures to enhance accessibility, making Mishkal Mosque more
inclusive for visitors with disabilities.
• Recommend environmentally sustainable practices to minimize the impact of
weathering and pollution on the mosque.
• Suggest the creation of a comprehensive digital documentation archive for Mishkal
Mosque to preserve the mosque's current state.
• Provide detailed guidelines for the restoration process, emphasizing the
importance of preserving original architectural elements while using compatible
materials.
• Propose educational programs and workshops to raise awareness about the
historical and cultural significance of Mishkal Mosque.
• Suggest community engagement initiatives to foster a sense of ownership and
pride among local residents.
• Recommend the development of guided tours and informative signage to enhance
the visitor experience. Collaboration with tourism authorities can help promote
Mishkal Mosque as a cultural and historical destination.
• Encourage collaboration with academic institutions and research organizations to
conduct further studies on the mosque's architecture, history, and conservation
techniques.
• Propose the organization of cultural events, exhibitions, and lectures related to
Mishkal Mosque to attract a wider audience, fostering cultural exchange and
appreciation.
5.3 CONCLUSIONS

This project report has helped me to understand and learn more about the Mishkal
Mosque and the project has provided a comprehensive examination of Mishkal Mosque,
revealing its intricate architectural features, historical significance, and cultural impact.
The findings underscore the need for immediate restoration efforts to preserve the
delicate mosaic work, minaret, and mihrab that contribute to the mosque's unique
identity. The community's strong attachment to Mishkal Mosque, evident through
interviews and engagement initiatives, emphasizes its role as a vibrant cultural and social
hub. Mishkal Mosque stands not only as a testament to historical craftsmanship but also
as a living symbol of communal identity. With concerted efforts in restoration, community
involvement, and educational outreach, we can safeguard this architectural gem, fostering
a deeper appreciation for its cultural and historical significance among present and future
generations. The success of future preservation efforts relies on the collaborative efforts
of the community, authorities, and stakeholders to ensure Mishkal Mosque remains a
cherished heritage site for generations to come. This project Study Machine was able to
understand and study in depth about the history and their events.
ANNEXURE
 BIBLIOGRAPHY

1. K.V Krishnan Ayyar: The Zamorins of Calicut, The Norman Printing Bureau, Callicut
1938.

2. Mehrad Shokoohy: Muslim Architecture of South India, Sultanate of Malabar and the
traditions of maritime settlers on the Malabar and Coromandel coasts, London Routledge
Curzon, 2003.

3. Roland Miller: Mappila Muslims of Kerala, Sterling Publishers, New Delhi, 1976.

4. P.P Mohammed Koya Parappil: Kozhikotte muslim charithram, Premier Printers,

Calicut, 1995.

5. Bhavana Fathim Hameed: The Socio-cultural manifestation of Kuttichira Mappila

Muslim houses Calicut, Kerala, Undergraduate Thesis, CEPT, 2008.

6. Dr. A.K Kasthurba: Kuttichiraa Medieval Muslim Settlement of Kerala, 2012.

7. Anwar A. Aleem, History of Arab Navigation in the Indian Ocean, Oceanography

Department, University of Alexandria, Egypt.

8. G R Tibbets, Arab Navigation in the Indian Ocean before the coming of Portuguese-,
Oriental translation Fund, Royal Asiatic Society of Great Britian and Ireland, 1911.

WEBSITES
• https://www.gsd.harvard.edu/exhibition/the-vernacular-architecture-of-kerala-
a-case-study-of-mishkal-mosque-of-calicut-india/
• https://en.m.wikipedia.org/wiki/Mishkal_Mosque
• https://www.sahapedia.org/mosques-kuttichira
• https://groundreport.in/history-why-mishkal-mosque-of-kozhikode-is-special/
• https://www.joinpaperplanes.com/mishkal-mosque-in-calicut/