AN ANALYTICAL STUDY ON MALABAR LOCAL

MUSLIMS SPIRITUAL CUSTOMS WITH SPECIAL

REFERENCE TO’’NERCHAS’’

BY

ABDUL FATHAH AK

AD NO:518

REG NO: 200007

DARUL HIDAYA DAW’A COLLEGE MANOOR

KERALA,INDIA 2022

I
AN ANALYTICAL STUDY ON MALABAR LOCAL
MUSLIMS SPIRITUAL CUSTOMS WITH SPECIAL
REFERENCE TO’’NERCHAS’’

BY

ABDUL FATHAH AK

AD NO: 518

REG NO: 200007

A dissertation submitted in partial fulfilment of the requirements for the PGadmission

DARUL HUDA ISLAMIC UNIVERSITY CHEMMAD

KERALA,INDIA 2022

II
 ABSTRACT

As the result of the Arab innovation caused to practice Islamic culture in

Kerala especially in Malabar regions. Thus, there emerged the Muslim spiritual customs too.

Here the topic is ‗‘Malabar local Muslims spiritual customs with special reference to

nerchas‘‘local customs considered as the reference of Islamic view point and ‘’sharia’’ the

historians had emphasized that from its early period, there is evident that the advent of

Islamic tradition are existed. By the interference of Arabs from sixth century to fifteenth

century that utterly changed the Malabar Muslims customs and culture.

The formation of the spiritual customs throughout Asia bargained from

‗‘Bukhara’’ by the leadership of the Sayyid family, and some historians argued that‘ ‘it is

found that the system was adopted not only by the local Muslims‘ of Malabar but also by all

Muslims‘ communities generated by Arab sailors.

III
 APPROVAL PAGE

I certify that I have supervised and read this study and that in my opinion it conforms to
acceptable standards of scholarly presentation and is fully adequate, in scope and quality,
as adissertation for admission to PG.

………………………….

Supervisor

Usthd Anas Hudawi Karekkad

This dissertation was submitted to the principal of Darul Hidaya Da‘wa College and is
accepted as a dissertation for PG admission.

………………………….

Principal

Shaikhuna M.V Ismaeel Musliyar

Received to be sent for evaluation on (.................................................... )

Office of Academic Affairs (signature and seal)

IV
 DECLARATION

I do hereby declare that this dissertation is the result of my own research, except where

otherwise stated. I also declare that it has not been previously or concurrently submitted as a

whole for any other degrees at DHIU or other institution

NAME : Abdul Fathah

AD NO: 518

ADRESS: Ayanikkattil (H) cherur

Cherur(PO)

vengara (VIA)

malappuram (D)

676304(PIN)

Email: fathahak518@[Link]

Signature ………………………………. Date…………………………

V
 DARUL HIDAYA DA’WA COLLEGE
MANOOR, KALADI (PO), KERALA,
INDIA
DECLARATION OF COPYRIGHT AND AFFIRMATION OF FAIR USE OF
UNPUBLISHED RESEARCH

Copyright © 2022 by ABDUL FATHAH

All rights reserved.

AN ANALYTICAL STUDY ON MALABAR LOCAL MUSLIMS SPIRITUAL CUSTOMS

WITH SPECIAL REFERENCE TO ‘’NERCHAS’’

No part of this unpublished research may be reproduced, stored in a retrieval system, or

transmitted, in any form or by any means, electronic, mechanical, photocopying,
recording,or otherwise without prior written permission of the copyright holder except
as provided below.

1. Any material contained in or derived from this unpublished research may only be
used byothers in their writing with due acknowledgement.

2. DHDC or its library will have the right to make transmit copies (print or
electronic) forinstitutional and academic purposes.

3. The DHDC library will have the right to make, store in a retrieval system and supply
copies of this unpublished research if requested by other universities and research
libraries.

Affirmed by ABDUL FATHAH AK

Date …………………………………… Signature…………………………………

VI
To My Beloved Parents

VII
 ACKNOWLEDGEMENT

In the name of Allah, Full of Compassion, Ever Compassionate.

All praises be to Allah the Lord of the Universe. Let His regards and salutations be

upon the Holy Prophet Muhammad and his family and companions.

For the completion of this thesis, I would like to thank my respected supervisor Usthad hadi

Anas Hudawi for having given generously of his precious time, guidance and moral support.

My heartfelt appreciation also is due to friends and classmates who had been with me with

immense help throughout my study in Darul hidaya Dawa College.

I wish to express the deepest gratitude to aljawahir Library where I did my research. My

acknowledgements would be incomplete if I did not extend the token of appreciation to all

my teachers, parents, well-wishers, friends and students in Darul hidaya dawa college.

May Allah, the almighty, bestow His rewards and blessings on them all. Finally, I state that

I am alone responsible for the entire faults that remain in this thesis. May Allah accept this

humble attempt and make it fruitful for this life and hereafter, Amin.

VIII
 TABLE OF CONTENTS

ABSTRACT....................................................................................................................................... III
APPROVAL PAGE .......................................................................................................................... IV
DECLARATION ............................................................................................................................... V
DARUL HIDAYA DA‘WA COLLEGE MANOOR, KALADI (PO), KERALA, INDIA ............ VI
ACKNOWLEDGEMENT............................................................................................................. VIII
CHAPTER ONE ................................................................................................................................. 1
INTRODUCTION TO THE STUDY ................................................................................................ 1
1.1 INTRODUCTION ................................................................................................................ 1
1.2 CHAPTERIZATION .................................................................................................................. 1
1.3 STATEMENT OF PROBLEM ................................................................................................... 1
1.4 RESEARCH QUESTION........................................................................................................... 2
1.5 RESEARCH OBJECTIVES ....................................................................................................... 2
1.6 SCOPE OF STUDY.................................................................................................................... 2
1.7 SIGNIFICANCE OF STUDY .................................................................................................... 3
1.8 LITERATURE REVIEW ........................................................................................................... 3
1.9 METHODOLOGY OF STUDY ................................................................................................. 4
SECOND CHAPTER ......................................................................................................................... 5
FORMATION OF LOCAL ISLAM ................................................................................................. 5
2.1 INTRODUCTION ...................................................................................................................... 5
2.2 ARRIVAL OF ISLAM IN KERALA ......................................................................................... 5
2.3 HISTORICAL BACKGROUND ............................................................................................... 6
2.4 GROWTH OF ISLAM IN MALABAR ..................................................................................... 7
2.5 CULTURAL RELATION BETWEEN MALABAR AND ISLAM .......................................... 7
2.6 EXPANSION OF ISLAM IN MALABAR REGIONS .............................................................. 7
2.7 RESURGENCE OF MUSLIM‘S IN MYSORE PERIOD ......................................................... 9
2.8 CONCEPT AND FORMATION OF LOCAL ISLAM ............................................................ 10
2.9 INFLUENCE OF ISLAM ON MALABAR CULTURE .......................................................... 12
2.10 SOCIO CULTURE SITUATION OF MALABAR MUSLIM‘S ........................................... 14
2.11 EDUCATIONAL SYSTEMS ................................................................................................. 14
2.11.1 Religious Education ......................................................................................................... 15
2.11.2 Madrassa system .............................................................................................................. 15
2.11.3 Material education ........................................................................................................... 16
2.12 MAPPILA LANGUAGE ........................................................................................................ 17

IX
 2.13 NOTABLE ISLAMIC CULTURES OF MALABAR MUSLIM‘S ....................................... 18
2.14 LOCAL CUSTOMS ............................................................................................................... 19
2.15 FESTIVALS ........................................................................................................................... 19
2.16 LOCAL FAMILY CUSTOMS ............................................................................................... 20
THIRD CHAPTER ........................................................................................................................... 22
SPIRITUAL CUSTOMS OF MAPPILA MUSLIMS .................................................................... 22
3.1 ACROSS THE INDIAN OCEAN ............................................................................................ 22
3.2 ORGINE OF MAPPILA MUSLIMS ....................................................................................... 22
3.3 COMMUNITY FORMATION................................................................................................. 23
3.5 SAYYIDS AND SPIRITUAL TREATMENTS ....................................................................... 23
3.5.1 Hadhrami Arabs ................................................................................................................. 25
3.5.2Jifrisayyids .......................................................................................................................... 26
3.6 WORK OF SAYYID JIFRI THA TANGAL ........................................................................... 26
3.7 MALA-MAWLID CULTURE IN KERALA ........................................................................... 27
3.8 MALA-MAWLIDS AND COMMUNITY FORMATION ...................................................... 28
3.9 MAWLID ................................................................................................................................. 28
3.10 SUNNIS OF KERALA ........................................................................................................... 29
3.11 MEANING AND INTENTION ............................................................................................. 30
3.12 PEOPLES UNDERSTANDING ............................................................................................ 31
3.13 TYPES .................................................................................................................................... 31
3.14 LEARNING THE LIFE OF PIOUS ANCESTORS ............................................................... 32
3.15 ESOTERIC RITUALS ........................................................................................................... 33
3.16 MAPPILAS AND MAQOOS MAWLID ............................................................................... 33
3.17 MUHYUDDEEN MALA ....................................................................................................... 34
3.18 POPULARITY OF MUHYUDDEN MALA.......................................................................... 35
3.19 RATIBS .................................................................................................................................. 35
3.19.1 Rifai ratib ......................................................................................................................... 36
3.20 EID AL ADHA ....................................................................................................................... 37
3.21 ORIGIN .................................................................................................................................. 37
3.22 EID AL FITR .......................................................................................................................... 38
3.23EIDMILADU-NABI(NABIDINAM) ...................................................................................... 38
3.24 SIGINIFICANCE OF NABIDINAM AMONG LOCAL MUSLIMS ................................... 39
3.25 HADHAD MAJLIS ................................................................................................................ 40
3.25.1 Abd allah bin alawi al- haddad ........................................................................................ 40
3.26 MUHARRAM ........................................................................................................................ 40

X
 3.27 RAMADAN (THE MONTH OF PURITY) ........................................................................... 41
3.28 LAYLAT AL-QADR ............................................................................................................. 42
3.29 HAJJ SHAREEF ..................................................................................................................... 43
3.30 UMRAH SHAREEF ............................................................................................................... 44
3.31 BARAATH ............................................................................................................................. 45
3.32 BADAR DINAM .................................................................................................................... 46
3.32.1 Badar moulid.................................................................................................................... 47
3.33 JUMʿAH ................................................................................................................................. 47
3.34 ASHURA ................................................................................................................................ 48
3.34 ARAFA DAY ......................................................................................................................... 49
3.35 MEANING ............................................................................................................................. 49
FOURTH CHAPTER ....................................................................................................................... 51
THE RITUAL” NERCHA” AND ITS CONCEPTAMONG MUSLIMS .................................... 51
4.1 INCEPTION OF NERCHAS.................................................................................................... 51
4.2 ISLAMIC CONCEPT ............................................................................................................... 51
4.3 ORGINE OF THE WORD ‗NERCHA‘ ................................................................................... 52
4.4 MUSLIMS OF KERALA ......................................................................................................... 53
4.5 IMPORTANCE OF MARTYRDOM ...................................................................................... 55
4.6 TYPES: ..................................................................................................................................... 55
4.6.1 Mamburam nercha ............................................................................................................. 55
4.6.2 history ................................................................................................................................ 56
4.7 AND NERCHA ........................................................................................................................ 58
4.8 PATTAMBI NERCHA............................................................................................................. 58
4.9 KONDOTTY NERCHA ........................................................................................................... 59
4.10 BEEMAPALLI URUS ........................................................................................................... 60
4.11 KANJJIRAMATTAM NERCHA........................................................................................... 61
4.12 APPAVANIBA NERCHA ..................................................................................................... 61
4.13 OMANUR NERCHA ............................................................................................................. 61
4.14 NERCHA AND SACRED HOSPITALITY ........................................................................... 63
4.15 HINDUS‘ CONTRIBUTION TO THE NERCHA................................................................. 64
4.16 THE CHANGING NATURE OF NERCHA .......................................................................... 65
CONCLUSION ................................................................................................................................. 66
REFERENCES ................................................................................................................................. 67

XI
 CHAPTER ONE

INTRODUCTION TO THE STUDY

1.1 INTRODUCTION

As the matter of fact, the search for Muslims presence Indian sub-continent trace back to the

history of mappila Muslims‘ of Malabar. Soon after the Arab trade to Malabar territories

voyaging through the sea. Thereafter, Islam spread very fatly among Malabar local

Muslim‘s. It caused to flourish Muslim spiritual customs too.

About spiritual back ground it concern as the result of serious tremendous effort

from around thirteen Sayyid families emerged from Bukhara and Yemen. It utterly altered

the Muslim community to improve their focus on spiritual ways like ‗‘mahfill’’ spiritual

gatherings and ‘’nerchas’’ etc. also it will analyse the spiritual transaction and customs of

the Malabar mappila Muslim community, by highlighting the Muslim‘s spiritual background

and their ideology on various religious cultural practices.

Therefore, the mappila Muslim spiritual customs are the inflection of Arab Muslim

culture. There are numerous works and studies of different kinds on the aspects of various

religious custom and culture.

1.2 CHAPTERIZATION

 Malabar local Muslims

 Spiritual customs of malabar

 The ritual ‘nercha’and its concept among muslims

1.3 STATEMENT OF PROBLEM

1
 Local Islamic concept is a worldwide phenomenon. Islam has solid constitution and

conmen reference. So, hoe these local Islamic culture and custom take place?. There for

Mappila Muslims‘ culture and Arab culture are inexplicably interrelated. So, the formation

of the ‗‘nercha‘‘ and it‘s background ideology also prominent among us as a spiritual

custom. And there emerged a mixed in Malabar, which contribute the Arab culture. This

study deals with the controversial and eye striking studies about Malabar local muslin‘s

spiritual culture and custom.

1.4 RESEARCH QUESTION

 What is mean by ‗‘local Muslims‘‘‘?

 What is the theoretical side of the Muslim‘s spiritual customs?

 Why Malabar has special culture and customs?

 What is the purpose of the customs?

 Influence of ‗‘nercha‘‘ among local Muslim‘

1.5 RESEARCH OBJECTIVES

 To explain the concept of local Islam.

 To enunciate the emergence of local Islam.

 To define the concept of ‗‘nercha‘‘

 To explicit the influence of spiritual customs.

 To highlight the muslin‘s spiritual customs and its authenticity among other

religions.

1.6 SCOPE OF STUDY

2
 The study deals the Malabar local Islamic customs and the authenticity of ‗‘nerchas‘‘

from spiritual customs. The subject will elucidate the unique identity of Malabar local

Muslim‘s. Also, the beginning of the indo Arab mix culture and customs. Firstly, the

emergence of Arab influenced the Malabar local Muslims‘ through spiritual ways. So, the

study will prove the all controversy about the ‗‘nerchas‘‘ and customs. Because most of the

books on the Malabar local customs and culture are written by Muslim social scientists who

aren‘t fully aware of Islamic spiritual customs and culture. And also it discusses all aspects

of Islamic view point on spiritual customs.

1.7 SIGNIFICANCE OF STUDY

Today, at this hour, there are number of works and researchers based on Malabar local

Muslims. But, such studies eschewed authorized study on Islamic spiritual customs. About

the benefit of this study, it discuss the local Islamic customs of the Malabar Muslims and the

influence of the ‗‘nercha‘‘ among them. And there was a unique Islamic custom that were

that were formed by Arabian Islamic culture.

Totally, the subject of the study in this research ‗‘Malabar local Muslims‘

spiritual customs with special reference to‘‘ nerchas‘‘ However, there is a controversial

issue based on nerchas, So, the study will deal all controversy about Muslims‘ customs.

Because of this the study will facilities for the student who want to know about the Islamic

customs and culture. Also it will deal the contemporary situation of Malabar Muslims

concept on their customs and culture. There for the study have more significance and it,s

subject must be [Link] know about it.

1.8 LITERATURE REVIEW

3
Now days, plenty of works deal with the local Islamic culture and customs. Many prominent

writers contributed remarkable books on Islamic culture and customs. One of the most

famous book the deal with the Islamic tradition and culture written by Rolland E

miller[translated into Malayalam title‘‘mappila muslimkal’’]. This book discusses about the

history,culture,social life and religious practices of mappila Muslims. It also describe the

emergence of local Islamic culture in Malabar regions. Other book is‘‘ Malabar

paithrkavum prathapavum‘‘Witten by the famous trios by Salim PB, Dr (Editor), Vasisht

MC (Editor Hafiz (Editor), is the book about the cultural heritage of Malabar Muslims, And

also they described about the spiritual background of Malabar local muslims.

And other book is the most famous one ‗‘Role of Māla-Mawlid literature in the

Islamic Revival of Kerala‘‘ it described the spiritual background of Malabar local Muslims.

Therefor the researchers also depended on several books that deal with islamic culture and

customs of Malabar Muslims. But, this research is to discuss the local Islamic culture and

its authenticity in one study while the researchers had not found any one which deals with

two part of this research.

1.9 METHODOLOGY OF STUDY

The studies on local Islamic customs are more, but the researchers mainly depends on books

and use quality methods in their study. Plenty books had published from different aspects of

Malabar local Muslims religious practices. Some researchers had issued on their customs

and Nerchas. So, the study are the main source of religious practices and also the study want

to identify the specialty of Nercha and its influence among Malabar local Muslims. There

for it is very interesting to know about it.

4
 SECOND CHAPTER

FORMATION OF LOCAL ISLAM

2.1 INTRODUCTION

Throughout the Umar Ibn Al Khathab's and the Abbasid era, Islam spread all over the world.

Numerous local religions, cultures, and customs had to be dealt with. These practises

occasionally blended with Islam as a result of cultural influence. Therefore, local Islamic

cultures that occasionally challenge Islamic culture and sometimes do not have emerged in the

majority of the regions. So, in the case of Malabar Muslims had accepted some of the

indigenous culture as Islamic culture and concepts. and The entire Malabar Muslim‘s they

started to practicing it.

2.2 ARRIVAL OF ISLAM IN KERALA

Kerala is still referred to as the ―Spice Garden of India1" because Sumerian records indicate

that it has been a prominent exporter of spices since 3000 BCE. The spices of Kerala lured

ancient Arabs, Babylonians, Assyrians, and Egyptians to the Malabar Coast in the third and

second millennia BCE. The Phoenicians established trade with Kerala at this time. The

Arabs and Phoenicians were the first people to travel to the Malabar Coast to trade in spices.

The Arabs who lived on the coasts of Yemen, Oman, and the Persian Gulf must have made

the first extensive journeys to Kerala and other eastern countries. They must have shipped

cinnamon from Kerala to the Greek historian Herodotus (5th century BCE)2 records that in

1
Dr. Shamsullah Qadiri, Pracheena Malabar, p. 23
2
71 Ibid, p. 26

5
 his time the cinnamon spice industry was monopolized by the Egyptians and the

Phoenicians.

Islam arrived in Malabar Coast, a part of the larger Indian Ocean rim, via spice and

silk traders from the Middle East. It is generally agreed among scholars that Middle Eastern

merchants frequented the Malabar Coast, which was the link between the West and ports of

East Asia, even before Islam had been established in Arabia. The western coast of India was

the chief centre of Middle Eastern trading activities right from at least 4th century AD and by

about 7th century AD, and several West Asian merchants had taken permanent residence in

some port cities of the Malabar cost. And this is the reason for invention of Islam Malabar

regions.

2.3 HISTORICAL BACKGROUND

Even before Christ, southern part of India was ruled by major kingdoms. Malabar was under

chera kings they ruled Kerala until the Muslim invasion in India. As Prof. Keilhorn says the last

king of Chera kingdom was Cheraman Perumal who had gone to Arabia to embrace Islam.

After the decline of Chera kingdom Zamorins became the major power in the Malabar region .

Arabs were in connection with Malabar even before the campaigns of great Alexander. Arabs

carried goods from Malabar to Yemen and Hejaz through Persian Gulf. Hazarmouth of Yemen

was the Arabian market of Malabar goods. Old testaments in Bible had recorded the trade

connection of Israelis with Malabar even during the time of David and Solemn. Bible says ―in

the goods which Solemn had got there was sandal and peacock from India‖. In Hebrew these

items has the same name which Dravidic language has. So it is sure that Malabar was the main

centre of trade which the foreigners including Israelis were in contact from the period of

6
David3. Greeks and Romans were aware that the goods which Arabs used to sell are from

India. But they were totally unaware of the path to India. In BC 20 a Roman ship, because of a

storm, unexpectedly reached India. Thus Europeans started their trades with Malabar thereafter.

This trade contact was strong until the third century CE. Main trade centre of Romans was

Alexandria were they sold the goods from Malabar. Due to the massacre in Alexandria in 215

CE by a roman king, the sailing to India for trade had its end 4 . Thereafter the trade with

Malabar was in the hands of Arabs until the invasion of Portuguese sailors.

2.4 GROWTH OF ISLAM IN MALABAR

As a result of settlement of Malik Bin Habib in Malabar, Islam spread throughout the Malabar.

Sailors from Iraq and Arabia who came for trade settled in coastal areas of Malabar, which led

to an increase in the numbers of Muslims. Many Hindus converted to Islam impressed by the

behaviour and life style of Muslims5. A huge number of native non-Muslims came to Islam

because of propagations made by Islamic scholars. When Wasco De Gama reached Malabar in

fifteenth century it was a centre of Muslims in India.

2.5 CULTURAL RELATION BETWEEN MALABAR AND ISLAM

Arabs were in contact with Malabar till the invasion of Portuguese. After the advent of

Islam it grew in peaceful manner in nine centuries. Islam spread fast in Malabar coasts.

Zamorins helped Islam to spread. Arabs were closely connected to Malabar coasts. Thus

there were many cultural exchanges along with the cultural exchanges. The nine century

long contact had helped each other.

2.6 EXPANSION OF ISLAM IN MALABAR REGIONS

3
Roland E Miller, Mappila Muslimkal, p. 37
4
JBP More, Origin and Early History of the Muslims of Keralam, Other Books, Calicut, 2011, p. 29
5
Roland E Miller, Mappila Muslimkal, p. 59

7
The growth of Islam was totally peaceful in Malabar. It was a fertilized land for Islam. So,

Islam grew fast in Malabar. There are many factors which helped the growth of Islam in

Malabar, mainly migration, mixed marriage, propagation, support of Zamorins 6 , and the

individual merits of the converter86. Malabar had no Sufi missionary activities which led to the

growth of Islam as Islam spread in north India. So the factor of conversion in Malabar was

mainly social issues. First of all, Zamorins were supporting Arabs who settled here and were

helping them to preach their religion. Zamorins never discouraged conversion and sometimes

he ordered some fishermen families to convert to Islam. Thus hundreds of fishermen in coastal

areas came to Islam. The main reason in growth of Islam was caste system in Hinduism. When

Islam introduced a peaceful social system which puts forward equality between its members, a

huge number of low caste peoples converted to Islam.

Actually according to the low caste people the conversion was an escape. People

who were expelled from their caste for different reasons also converted to Islam. By embracing

Islam they were treated equally as other Muslims. So, caste system had helped Islam a lot in its

growth in Malabar. By the emergence of Ali raja as the head of Arakkal kingdom in north

Malabar, Muslims got power and dignity which led to their increase in numbers. Muslims were

wearing costly dresses like Arabs traders which made others attracted to Islam. Arakkal

kingdom, the only one Mappila rulers helped a lot in spreading Islam. They ruled northern

Malabar to the modern age. Sometimes the rulers of Arakkal kingdom were women who called

beeves‘. In Malabar, Islam was growing rapidly to the invasion of Portuguese sailors.

Portuguese traveller Barbosa had recorded the growth of Islam in Malabar. In coastal areas the

number of Muslims increased speedily because of Arabs settled there who get married with

Malabar women. Arabs continued their trade contact with Malabar till the invasion of

Portuguese sailors.
6
Dr. Shamsullah Qadiri, Pracheena Malabar, p. 22

8
 2.7 RESURGENCE OF MUSLIM’S IN MYSORE PERIOD

After the decline of in the Portuguese and Dutch period, Malabar Muslims had a recovery in

the time of Hyderali and Tippu who invaded Malabar in eighteenth century CE. When Malabar

Muslims felt a good change in their worst condition in the time of Hyderali they supported

him7. Hyderali was the king of Mysore who came to rule with his own efforts. In this time

Malabar Muslims made a recovery from the bad condition in Portuguese and Dutch period. The

unification of Malabar was with the hand of Hyderali. After Perumal leaved Malabar it was

scattered into twelve pieces. By the eighteenth century Malabar was divided in to forty two

small countries. The continuous conflicts between these countries formed a political turmoil in

the Malabar area. Invading Malabar Hyderali bring these scattered areas under one

[Link] rule this area systematically dividing into Talooks. This system was followed

even in the independent India. This unification helped Muslims a lot to recover from the big

decline. In 1766 Hyderali attacked Malabar because Ali raja of Arakkal kingdom had bugged

his help against Nair army.

In this time Malabar Muslims welcomed him as a Muslim. More than eight thousand

Mappilas joined his army against Nair‘s and Brahmins. When he withdrew from Malabar

Hyderali established an army camp in Calicut and opened a go down in Vatakara. Ali raja, who

allied with Hyderali became the eminent ruler of Malabar. Thus Muslims started recovering

from their bad condition which the European invasion gave them8. But the conflicts between

Hyderali, British and Nair are continued till his death. Hyderali was very strong against Nair‘s.

He killed many of them; their properties were seized and destroyed. He declared that Nairs are

the law caste in the society. Hyderali removed all the concession of Nair‘s. He ordred that,

Nair‘s who convert to Islam can receive all the concessions. Thus many of Nair‘s converted to

7
3 Ibid, p. 92
8
4 Ibid, p. 93

9
Islam. The rich Muslim landlords, family names and the matrilineal system of north Malabar

are the evidences of the conversion of Nair‘s in this period. Tippu Sulthan, son and successor of

Hyderali had forced Nair‘s to convert to Islam than Hyderali. Arnold said that Tippu was the

Muslim king who forced to convert to Islam systematically9. Over thirty thousand non-Muslims

were converted to Islam or killed or exiled by Tippu. As revenge of the Portuguese attack on

Muslims, Tippu attacked Portuguese than others

The conversion to Islam lasted into the 1792, the year Tippu withdrew from Malabar.

The Mysore invasion was glorious according to Mappila Muslims and there were rapid increase

in the numbers of Muslims. Muslims recovered from the political decline a little. Economically

although they had got better in this time they remained poor in the society.

2.8 CONCEPT AND FORMATION OF LOCAL ISLAM

According to some scholars, the Mappilas are the oldest settled native Muslim community

in south asia. In general, a Mappila is either a descendant of any native convert to Islam or a

mixed descendant of any Middle Eastern — Arab or Persian — individual. Mappilas are but

one among the many communities that form the Muslim population of Kerala. No Census

Report where the Muslim communities were mentioned separately is also available.

Before Europeans overtook the Mappilas in the spice trade, they were a successful

commercial people who lived primarily in Kerala's coastal cities. The Mappilas' ongoing

contact with the Middle East has had a significant impact on their way of life, traditions, and

culture. Within the broad scope of Kerala culture, this has led to the development of a

distinctive Indo-Islamic synthesis in literature, art, food, language, and music.

9
KK Koch, Budhanilekkulla Duram, DC Books, Kottayam, 2011,P. 85, 86

10
 Islam reached Kerala in the time of Prophet Mohammed (SAW). It had spread

throughout the coastal areas of Kerala especially Malabar. Muslims followed the Islamic

culture which they directly achieved from Arabs. Their local culture didn‘t influenced Islam at

first because of the continuous interference of Arabs and religious scholars from Arabia . The

expansion of Islam to the rural areas of Malabar was in seventeenth and eighteenth centuries.

So many law cast peasants who were working under landlords embraced Islam. They continued

their pre Islamic rituals and usages in Islam too. It is sure that they continued some non Islamic

rituals in some of their Islamic programs such as festivals and Uruses .

By the invasion of Mysore kings Islam expanded more. So many Nairs and low

caste Hindus converted to Islam. The number of Muslims in Mysore period was

increasing rapidly. Many of them were converted to Islam escaping from the caste system.

Hyderali and Tippu forced Nairs to convert. Thus Islam expanded in the rural areas of

Malabar. Most of the converted Hindus were coming to Islam on their own interest, but in

the time of Tippu and Hydarali there were some conversions forced by them. These new

Muslims cannot return to their caste because they were expelled from the caste when they

converted. So they lived as Muslims throughout their life. But they continued their rituals.

thus there emerged a mixed culture. Lack of Islamic scholars and knowledge in rural

areas led to the following of new Muslims their local customs in Islam too. Converted low

castes peasant Muslims made their rituals as Islamic culture at first. This changed Islam in

to a Malabar model Islam in the European invasion era in Malabar. Portuguese sailors

occupied the trade monopoly of Malabar coasts in sixteenth century. As a result Arabs,

who were enjoying the monopoly of trade in Malabar, had to withdraw. Thus the

connection with the Arabia was getting its end. The flow of religious preachers and holy

men from Arabia lasted only to the European invasion. So, Malabar lost not only the trade

11
connection but also a religious connection which was pure Islam . Thus, Malabar Muslim

continued their rituals and cultures as Islamic one. By the later nineteenth and early

twentieth century Mappila Muslims started to get organized under the scholars. The

awareness about the religion was [Link], many social reformers and organization

emerged. They fought against the non Islamic rituals of Muslims. The customs which

Muslims received from other religions were eradicated gradually. From its formation-

Samastha Kerala Jam‘iyyathul Ulama had tried to eradicate all the non Islamic rituals that

Mappilas followed10. Thus as a result of reforms took place in early twentieth century

Malabar Muslims were cleaned partially from the non Islamic rituals. Some local customs

and usages remained within the religious life of Muslims which was not contradictions the

Islamic principles. Islam had recognized that local customs can be followed if it was not

breaking the Islamic law11. So there emerged a local Islamic culture in Malabar which

differ from all the Islamic cultures in different parts of world.

2.9 INFLUENCE OF ISLAM ON MALABAR CULTURE

Kerala was divided into many small parts. Most of this area was forest and there lived

cultureless tribal people. In these forests there were pepper and other precious spices. This

spices attracted Arabs into Kerala especially Malabar. They occupied themonopoly of the

trade with Malabar from sixth century to fifteenth century. As a result of trade the rural

areas of Malabar were urbanized. Arabs made the Keralates a cultured community who

were a stagnant society before Arabs‘ arrival . By the expansion of Islam to the rural areas

of Malabar in seventeenth and eighteenth century many backward peasants who were law

caste people in Hinduism embraced Islam. This conversion caused to the cultural

10
96 Abdussamad MK, Aadhunika Charitramarambhikkunnath Tippuvil Ninnu, Mappilayundaya Yatrakal,
Thelitcham 15th Anniversary Issue, Chemmad, 2014, p.191, 192
11
PK Balakrishnan, Tippu Sulthan, Al Huda Book Stall, Calicut, 1989, p. 183

12
renaissance of law caste Hindus. The idea of organization was firstly introduced in Kerala

by Muslims. Although Muslims were not organized under religious leaders till nineteenth

centuary, they were organized as a society .

The organization of Muslims caused to understand the importance of

organization to the Keralates . By the conversion to Islam, half naked Kerala society

started to cover their body. People wore shirts and cap and Keralates respected the body

covered Muslims, women wore different types of ornaments, dhotis, women‘s shirts and

shalls in head and decorated their arms with henna. This was in the time when the chest

covering was a punishable offence in Kerala. So, the body covering system was the

contributions of Muslims to Kerala12 . Muslims introduced a script to Malayalam which

was just colloquial vernacular language before some centuries. The script is known as

Arabi Malayalam. It made Malayalam language more popular. It is clear that before one

centuary, the numbers of works in Arabi Malayalam was hundred times more than

Malayalam works. So many Mappila poets and writers put down their works in Arabi

Malayalam. Muslims influenced in visual arts too. Daffmutt, Arbanamuttu, Kolkali,

Kaikothikali, Mailanjipattu and Oppana are Muslim arts came to Malabar culture.

Muslims had introduced the business culture in Kerala, from the advent of Islam Muslims

occupied the monopoly of trade in the Malabar coasts13. the lessons of effective trade can

be find from trade history of Muslims. They were sincere and honest in trades with others

– so the business culture was contribution of Muslims. Muslims had fought the colonial

powers from the starting. the independence struggle was firstly started by the Malabar

Muslims especially by Kunjali Marakars who led Mappilas against portugeese. So the

fighting culture against injustice comes from Muslims to Kerala. The struggle songs

12
Dr. KKN Kurup, Mappila Paramparyam, p. 42, 43
13
KK Koch, Budhanilekkulla Duram, p. 88

13
originate from Muslims in sixteenth century Muslims wrote war songs against

Portuguese. Keralates follow this idea even now in the time of strikes and in elections

periods. Hydrali and Tippu had come with so many new cultures to Malabar. Firstly in

Malabar they surveyed the land and fixed the tax14. Tippu built most of the main roads in

Malabar. Thus Islam and Muslims had influenced the Malabar culture a lot. In short,

Islam had contributed so many good cultures to Malabar because of its connections with

Islam. Islamic cultures and Muslims influenced Malabar a lot. On the other hand there

were so many cultures that Muslims used as Islamic one in Malabar.

2.10 SOCIO CULTURE SITUATION OF MALABAR MUSLIM’S

Malabar Muslims have a special culture which differs from the cultures of other Indian

Muslims. In all social issues, Malabar Muslims follow their own ways which led to their

progress after the independence of India. Economically, politically, educationally and

culturally Malabar Muslims had developed more after independence.

2.11 EDUCATIONAL SYSTEMS

More information about the educational system of early Malabar Muslims are not

available. In the seventeenth and eighteenth century, a huge number lower caste Hindus

converted to Islam. So, the numbers of Muslims In rural areas were not aware of Islamic

cultures. They continued some rituals that they followed in Hinduism. In British period,

the educational system was organized by the government. But Mappila were against the

English education as part of their revolts against British government. Therefore after the

independence, Muslims remained uneducated as a community.15

14
K Balakrishna Kurup, Kozhikkodinte Charitram, Mathrubhumi Books, Calicut, 2013, p. 115
15
Dr. KKN Kurup, Mappila Paramparyam, p. 64

14
 2.11.1 Religious Education

Although Muslims ignored the material education, they were concerned of religious

education before the formation of Madrasas in Malabar in 1950s16. Religious education of

Muslims was from the religious teachers based on Masjids of every locality. This system

was called Othupallis. Material education became the criteria of social development in

nineteenth and twentieth centuries. So, Malabar Muslims who ignored it became the

backward community. In the second half of nineteenth century, discussion on material

education became popular. Educated people gained power and key roles in society, but

Muslims still continued their concept, which caused their fall in society. In last phase,

Muslims realized the importance of education and Othupallis were modified and the

writings were taught along with the Qur‘an recitation. It led to the eradication of

Othupallis and the emergence of Madrasas.

2.11.2 Madrassa system

Madrasas are miracle and power of Malabar Muslims. Firstly, the religious education was

taught in schools, when government banned the religious education in schools which

receives financial assistances from government. Samastha Krerala Jam‘iyyathul Ulama

formed its own education board and established Madrasas in every village, which brought

a big religious consciousness to the society.

Now, there are around ten thousand Madrasas in Kerala. In which more than

one million students learn the lessons of Islam. Madrasas were the idea of Sayyid Abdul

Rahman Baf aqi, which was introduced in last of forties. Samastha Kerala Islam Matha

Vidhyabhyasa Board under Samastha Kerala Jam‘iyyathul Ulama had worked for the

16
PK Pokker, Swathwa Rashtreeyam, Progress Publications, Calicut, 2012, p. 70

15
emergence of Madrasas 17 . SKIMVB conducts exams and issues certificates to the

winners. There were many other institutions which run Madrasas other than SKIMVB, but

it is rare18.

2.11.3 Material education

After Malabar rebellion, British government realized that, the opposing mentality of

Muslims can be removed by giving them material education, but unfortunately, their

attempt to give Muslims education was failed, because Malabar Muslim opposed this idea

as a revolt against the invasion. In 1894, British government declared Malabar Muslims as

backward community and with a huge financial aid, many educational institutional were

built 19 . In 1936 by the establishment of special high school in malappuram, the

educational situation of Mappilas, improved a little 20 . The number of school going

children increased by 1972, all the Mappila kids started going primary schools. Most of

them were leaving school after five years of compulsory education. Muslim students

going for higher education were little. As a community Muslims were discouraging higher

education of girls in this time . Firstly, gulf migration of Malabar Muslims had defected

higher education because, all the young Muslims were aiming gulf. So they avoided

education, but in the time being Mappilas realized the importance of education21. Many

Mappila students started studying higher. Many educational institutions emerged in

Malabar by the twenty first century. Malabar Muslims started considering the

materialeducation as their first choice than religious. Now all Muslims are aware of the

education because of Gulf migration and the renaissance after 1990s.

17
2 Ibid, p. 309
18
Ibid, p. 311
19
M Gangadharan, Mappila Padanangal, P. 113
20
Roland E Miller, Mappila Muslimkal, P. 228
21
0 M Gangadharan, Mappila Padanangal, P. 114

16
 2.12 MAPPILA LANGUAGE

The native Dravidian tongue of the Mappila Muslim people is Arabi Malayalam, also

known as Mappila Malayalam. Several thousand people speak it, mostly in Kerala's

Malabar Coast in southern India. The dialect may be categorised as either a class or

occupational dialect of the Mappila group or as a regional dialect in northern Kerala22.

Malabar Muslim‘s they created their own language. By the interference of

Arabs there emerged a mixed language with the script of Arabic and Malayalam base.

Malabar Muslims brought a new Arabi Malayalam. This language was not restricted in

boundaries. So it became richer in words. Many writers from Mappila Muslims found

their own places in Malayalam through the Arabi Malayalam writings.192 Although

Muslims were speaking Malayalam, it was a different one with a Mappila touch, said Dr.

Raghavan Payyanadu who studied about it. The emergence of Arabi Malayalam was in a

situation in which Muslims were treating Arabic as their religious language and

Malayalam as their mother tongue. Muslims of Malabar used Malayalam with their own

style even in their religious matters. Muslims out of Kerala used the Urdu language as

their mother tongue where ever they are. But Kerala Muslims use the local Malayalam

language as their own because their heritage is totally Keralate. The formation of Arabi

Malayalam was in ninth century while Malayalam had not become as an expressional

language. So Arabi Malayalam emerged as a result of interference of this rough language

with Islam and the local life. It received words from Urdu, Persian, Tamil, Kannada, and

Hindustani of course most of them from Arabic. Mappilas used their own style in

language. Every portion Muslim handled had a Muslim touch in language. As Malabar

Muslims were mainly traders, in Malayalam most of the words related to trade are Arabic

or special Mappila words. Malabar Muslims have special usage in Malayalam which can
22
Ibid, p. 309- 311

17
simply understand. There are so many books and studies discussing the contributions of

Malabar Muslims to Malayalam and their usage.

2.13 NOTABLE ISLAMIC CULTURES OF MALABAR MUSLIM’S

Malabar is region were so many different cultures are living without any problems. This is

a extra ordinary phenomenon throughout the world. Muslims, Hindus and Christians live

in Kerala with no separation. So many religions and cultures had come to Kerala.

Sometimes these cultures were mixed with local culture and changed totally. Thus nobody

can find the difference between these cultures. The only one culture which overcame this

cultural mixing was Islam overcome these mixing was Islam. But nobody opposed Islam

here. The presence of various cultures influenced Muslims of Malabar a lot Muslims had

to face Hinduism more than others while Islam was concentrated in northern parts of

Kerala and Christianity in southern parts.

So Muslim and Christian interference was rare. In these two parts the

influences of local and Hindu cultures were clear. But these cultures never gone

unidentified. So the cultural giving and taking was common in Malabar . As a result of

Muslims interference Muslims of Malabar received so many local cultures to their

religious system. Thus there emerged a special Islamic culture which was different from

the northern parts of India. The common natures of Malabar Muslims are

1. The commitment to the common belief

2. The will to create a local appearance to the Muslims cultures coping up with the

religious customs and education

3. The fight to the existence.

18
 The existence cannot be imagined without any region. So, Malabar Muslims are

following the Keralate Islamic cultures, which they had formed The local Islamic cultures

of Malabar can be classified into parts on the basic of sections the local Islamic cultures

are not limited in these areas. All the areas Muslims face in his life has a local culture.

2.14 LOCAL CUSTOMS

Before 1900, Islam was largely syncretic and a mash-up of Islamic and pre-Islamic rituals

among the majority of Mappilas due to the dearth of ulema, especially among those

converts from lower Hindu castes23. Today, it still preserves many of these practises. For

instance, Mappilas frequently worshipped matrys (shaheed) or holy men (auliya) at their

tombs (which should be distinguished from praying with the intercession of a vali). It still

keeps some of these customs now. These saints were taken out in procession during

festivals called nerchas.

2.15 FESTIVALS

Other than two fixed festivals (Eid Al Fitr and Eid Al Adha), Malabar Muslims celebrates

some special events. Marriage ceremonies are festivals in which whole family members

get together.

Nerchas are common festivals in Kerala in which all the people take part. In

general it means a ceremony that organized in the memories of a holy men or saints in his

death anniversary . In an analytical view Malabar Muslims have two types of Nerchas.

Although the two types were connected with holy men, they differ in practice and

appearance. The first one is more religious and considered as a part of religion. The other

23
Samastha Kerala Jam‘iyyathul Ulama, Samastha Kerala Jam‘iyyathul Ulama, Samastha Kerala Islam matha
vidyabyasa board, Calicut, 2008, p. 27

19
one is considered as a festival and an entertainment more than religious. Sometimes this is

called as festivals and it seems like the Poorams which Hindus used to practice . Religious

Nerchas are held under supervision of scholars. There are no non Islamic practices in

these Nerchas. But it includes some local cultures which Mappilas follow. The second

type of Nerchas is festivals like Poorams or Velas.

Although it is practiced by Malabar Muslims on the memory of a holy man it

has no religious face, this is like Poorams which includes coming from different places

with gifts (Varavu) use of crackers and the bringing of decorated elephants. This festivals

are non Islamic. Salafis, the new reformists of Muslim community are opposing the whole

Nerchas as it is non Islamic. In fact many of the non Islamic activities in Nerchas had

disappeared because of their works. But there had emerged many debates between Salafis

and Sunnis on this topic24. While Salafis are opposing the Nerchas, Sunnis are supporting

the religious Nerchas which are organized under the supervision of Islamic scholars. It is

clear that the customs that used in festivals such as Kondotty Nercha arenot Islamic. It

should be recorded as festivals and the names connected with religion should be avoided.

This kind Nerchas are the Mappila form of Poorams of Brahmins and Velas of low caste

Hindus. But there are some religious Nerchas which contains no non Islamic activities.

Even these types of Nerchas are also combined with some local cultures.

2.16 LOCAL FAMILY CUSTOMS

The local social family customs of Malabar Muslims can be noticed mainly in the time of

birth, marriage and death. All these cultures are Islamic but it has some local appearance

in practice. In the birth time Malabar Muslims usually follow the Islamic customs. The

pregnant should undergo so many prayers. Some years before, as a custom she will drink

24
M Gangadharan, Mappila Padanangal, P. 119-120

20
the water mixing the Qur‘anic verses in it and Nafeesath mala was recited beside the

pregnant who was suffering from delivering. These customs were Islamic but not seen in

Muslims other than Kerala25. In the case of marriage Mappia Muslims follow their own

cultures including the Islamic, local and Hindu cultures. The marriages are held on the

supervision of Qadi. Henna marriages was a custom that Malabar Muslims introduced

themselves. Hinduism had influenced the rituals of Muslims related to the marriage- To

put the ―Maher‖ on bride was influenced by the ―Taali Kettu‖ of Hindus. Giving ring to

bride and fix the marriage date as a ceremony was the cultures of Hindus in some places.

Muslims used to bring the bridal dresses from the houses of bridegroom, as Hindus

followed. But, in Islamic concept it is accepted as it was the ‗Urf(custom) of Malabar

Muslims.

According to death and funeral functions most of the rituals are local culture

which Muslims followed. These cultures were the usage of Hindus. The importance of

seventh day and fourteenth day were merged from the local Hindu cultures.191 The

ceremony organized according to the getting maturity of girls of Malabar Muslims was

common in northern Malabar. Now it is disappearing as Muslims understood its origin

from Hindu Nair‘s. Islam is not supporting such like ceremonies, while Islam‘s feasts are

limited. In the Islamic view most of the Malabar Muslims‘ costumes are supported by

Shari‘s So it is good to follow as ‗Urf is considerable sources when no evidences found

in Shari‘s.

25
Ibid, P. 28, 29

21
 THIRD CHAPTER

SPIRITUAL CUSTOMS OF MAPPILA MUSLIMS

3.1 ACROSS THE INDIAN OCEAN

The first chapter discussed the great length about the disagreements over the introduction

and development of Islam inarab and kerala . The reasonable inference that both locations

had trading ties to the Arabs and that Arab traders had frequented both locations There are

coastal trading cities, therefore it is contextually appropriate to concur with historical

traditions that support the arrival of Islam in the first century. Both locations, incidentally,

demonstrate burials and customs connected to the Companions (Swahabi) and followers

(Tabi 'uon) of the Prophet, supporting the claims of an early presence26.

3.2 ORGINE OF MAPPILA MUSLIMS

The Mappila Muslims, who are considered to be Kerala's earliest Muslim community, are

descended from the Arab group. They travelled to Kerala for both missionary and

commercial purposes. We can see from Malabar's history that the Arabs and Muslims kept

and strengthened Kerala before the Europeans arrival. Its economy was colonised, and only

Muslims were involved in the exporting and importings.

The Muslims of Kerala were the great forebears of Muslims in India, according to

the known records, and Malabar is where Islam initially arrived in India. Islam found a

fertile soil that was suitable for the proliferation of Islamic propagation and to extend

religious values to the locals there, which is why only the conversions of peasants were

26
Dr. Muhammed Fuad Muhammed Suwari, Al Madkhal Ila Dirasat Usul Al Fiqh Al Islami, International
Islamic University Malysia, Kwola Lanpore, 2005, p. 300

22
carried out with the consent and support of Zamorin, the king. The Mappilas as a Muslim

community emerged shortly after the beginning of Islam with the message of humanity and

provisions.

3.3 COMMUNITY FORMATION

The evidences of a strong community formation and increased spread of Islam emerge in

both the cases in periods after the 1Oth century. This is easily linked to various social and

political transformations occurred in the Islamic centres of power, like the continued exodus

of Prophet's family and their aids in the Umawi period, migration of traditionalist Sunni

scholars and their students following the predominance of rationalist views in the corridors

of Baghdad-based Islamic power, gradual decay of Abbasid power, social and moral

disintegration that led to the emergence and spread of various Sufi orders, etc,27. During this

period, Kerala and Java witnessed arrival of many Sufi missionaries, scholar families and

pious trade groups, and their gradual settlements easing the spread of Islam in the way they

believed and observed it. This process of community formation somehow continued for

about one millennium, precisely until the emergence of rules and regulations that blocked

unlimited travels, unrestricted resettlements and relocations, as well as free flow of people,

goods and ideas, in the name of new sovereignties and nation-states28.

3.5 SAYYIDS AND SPIRITUAL TREATMENTS

White magic (al ruqya or simiya), a subset of spiritualism (ilm al Ruhani), is a spiritual

technique used by the sufis or tangals, as the sayyids are known in Kerala, to treat physical

27
Abdurahman al Sabuni, Dr. Khaleefat Babakr & Dr. Mahmud Muhammed al Tantawi, Al Madkhal al Fiqhi
Wa Tareeq al Tashri‘i al Islami, Maktabat Wahabat, Al azhar, 1985, p. 93
28
Abdul Wahhab al Khallaf, Ilm Usul al Fiqh, p. 16

23
and mental illnesses29. It is a type of information that is passed down via the family. To use

white magic, one needs the elders' or the guide's (murshid) approval, or ijaza. The followers

of the religion should follow its precepts and refrain from vices. The regular people went to

these sufis to find relief from their physical or mental suffering. Most people followed this

technique in which the sufis gave them some divine threads after chanting some lines from

the Quran or the names of God and blowing on them. White magic (al ruqya or simiya), a

subset of spiritualism (ilm al Ruhani), is a spiritual technique used by the sufis or tangals, as

the sayyids are known in Kerala, to treat physical and mental illnesses 30. It is a type of

information that is passed down via the family. To use white magic, one needs the elders' or

the guide's (murshid) approval, or ijaza. The followers of the religion should follow its

precepts and refrain from vices. The regular people went to these sufis to find relief from

their physical or mental suffering. Most people followed this technique in which the sufis

gave them some divine threads after chanting some lines from the Quran or the names of

God and blowing on them.

For addressing diverse needs, the Quran's recommended prayers and incantations

employing God's names are also to be used. The thangals always advise repeating specific

passages or words from the Quran. The sufferers were instructed to wear the amulets around

their necks or wrists. Occasionally, some enigmatic lines were written on paper of zinc

plates (takidu) and placed in aluminium or copper casings (amulets). To ward off the devil

or satiate desires, various square patterns are made on papers or metal plates, some Arabic

alphabets are written on the squires, and they are preserved in specific locations. For

computations in white magic, the Arabic letter-based abjad system is used. The sufis used

astrology and other conventional techniques to treat illness or predict the future. For various

30
Qabeela denotes dynasty of Sayyid familes

24
purposes, different calculations such as pal kanakku, Qurrat al Anbiya, or mashi nottam are

used31.

3.5.1 Hadhrami Arabs

Answers to the main question of the study that 'who taught them what' are at the root of

similarities evident among Muslim communities in Kerala and Java. The chapters above

amply showed that the influence of Hadhrami Arabs - Sayyid families, Scholarly figures,

Sufi missionaries and pious trade groups, and in several examples personalities and families

that embodied more than one of the four category - played a major role in creating answers

for the questions of 'who and what' in both the places. This influence decided the mode and

transformation of reproduction and dissemination of Islamic knowledge there.

Consequently, this defined the dynamism of entire Islamic culture, the modes of thoughts,

the individual and social behaviors, rites and rituals, the nature of scholars and their

students, the characteristic features of Sufi orders, and the entire modifications until the

effect of a larger globalization, which has ended any need of physical contacts for being

influenced, thanks to the era of sophisticated communication technologies.

Hadhramis were invited by resident kings to station in their places in order to take up

multiple roles in their relocated places like resident scholars, traders, statesmen, and

arbitrators32. Kings and rulers in both the places encouraged the settlement of leading figures

and families from Hadhramout to boost their trade and to show that they were now civilized

and their abodes are comfortable places for the peaceful pursuit of profit, and in this way

they advertised their maturity maturity. In Kerala, the King Zamorin had encouraged

31
Madrasa denotes primary institution for Islamic study
32
Dars means higher educational institution works in Mosques

25
conversion to Islam, asking to have at least one convert in coastal families, in order to have

more personnel and seaborne trade.

3.5.2Jifrisayyids

The most well-known Hadrami Sayyid family lived in Malabar when they landed there and

provided significant kings with religious guidance. Shaikh Jifri Thangal was responsible for

the rise of Jifri Qabila in Malabar33. The Jifri family is dispersed along the Malabar coast,

with Kozhikode, Thirurangadi, Malappuram, Kodinji, Kannur, Kannur, Kakkad, and

Moonyur being the main Jifri Qabila centres. A significant turning point in the history of

Sayyids in Kerala was the arrival of SHaikh Jifri Thangal in Malabar. Hasan Jifri Thangals

allowed the Jifri families' roots to be reached in Mamaburam.

The rise of Mamburam Thangal in Malabar was the advent of Mamburam Sayyid

Alavi Thangal Mamburam Thangals were also great reformers and religious leaders .

3.6 WORK OF SAYYID JIFRI THA TANGAL

Shaikh Jifri Thangal was a learned scholar and reformer and had produced a number of

Scholarly works.

His woek made great popularity among the Mappilas of Malabar . His major works are

a) Kanz al Bahrain

b) Kavkah al Durriyyah

The most well-known work of Shaikh Jifri Thangal was Kanz ul Barah, in which he

criticised Muhammad Sha Thangal of Kondotty and his incorrect Tariqah. An open letter

33
Suhrawardi is considered one of the four prominent orders in Sufism

26
 in Arabic that became known as Ponnani kondotty Kaitarkkam began with the fatwa that

Shaikh Jifri Thangal issued against the alleged un-Islamic practises and activities of

Muhammad Sha as the pseudo-sufi moving in the wrong. He also criticized the two self

styled Qazis they are Musliyarakath Abdul Azeez and Koyamutty who are justifying the

name of Shariyath whatever ignorant Faqir Said and did. His writings made a significant

impact on Mappila literature, but regrettably his single work, Kanz al Bara, is no longer

in existence. The author of this book is Sayyid Fazal Pookoya Thangal. Jfri Thangal

passed away at age 83 in Calicut on Thursday, February 1807 AD (1193) and was buried

close to Maliyekkal Bhavan.

3.7 MALA-MAWLID CULTURE IN KERALA

In Kerala, Mala-Mawlid literature has a long tradition. Even though there have been

numerous attempts in various regions of the world under different titles, Kerala's Mawlid

culture is unique in many ways. Along with the Mawlids' composition, Mawlids'

presentation, or Mawlid Majlis, is significant and distinctive. Kerala has witnessed hundreds

of Mawlids on various academic figures since the fifteenth century34.

Malas are devotional lyrical compositions written in Arabic and Arabi-Malayalam

that extol the virtues of Sufis, Shaykhs, Shaheeds, Ulamas, and others. Since the word

"Mala" literally means "necklace,35" it is used to refer to a poem's unbroken lines, which are

like the pearls on a necklace. Sometimes, it extends to different chapters (parts) and

hundreds of lines36.

34
K. P. (2005). Tradition and Modernity among Mappila Muslims of Kerala, . Mphil dissertation, Jawaharlal
Nehru University, SSS, New Delhi.
35
, N. H. (2011). Islam in Modern India, (January 22)
36
Moinkutty, P. (2015). Role of Mala-Mawlid Literature in the Islamic Revival of North Kerala: An Analytical
Study. PhD Thesis, JNU, New Delhi.

27
3.8 MALA-MAWLIDS AND COMMUNITY FORMATION

Mala-Mawlid literatures have played a great role in the formation and development of

sociocultural identity of Kerala Muslims, especially in northern wards. The abundant copies

of it available among Muslims of Kerala and the big number of its new publishing and its

wide popularity substantiate this reality. More than little religiouslyor locally considerable

texts, it plays an important role in bridging the gap between Muslim minds and rituals. It is

undeniable that one of the important causes for the continuity of Islamic revival in Kerala

was its rich and variety religious literatures.

In a long span of time, Kerala Muslims have produced a big quantity of different

literatures which promote the Islamic awareness among the readers. These literatures had

caused for the development of an Islamic atmosphere and spirit of religiosity. The high

literacy rate of Kerala Muslims in religious subjects might have the result of this situation.

The various contents and beautiful subject combinations are the most important thing

regarding this little literature.

3.9 MAWLID

In Islam, a holy figure's birthday is known as mawlid, often spelled mawld or mld,

particularly the birthday of the Prophet Muhammad (Mawlid al-Nab).

Muhammad's birthday was not observed by the vast majority of Muslim believers until

around the 13th century.

This date was arbitrarily chosen by tradition to be the 12th of the month of Rab al-

Awwal, which is the day of Muhammad's death37. At the end of the 11th century, the ruling

Shi'i Fimids in Egypt observed four mawlids: those of Muhammad, 'Al, Fimah, and the

37
Zainuddin, M. (2007). Kerala Muslim Navodhanam: Charithram Varthamanam Vimarshanam. Thrissur:
Kaizen Books .

28
ruling caliph. These Fimids were descended from 'Al, the fourth caliph and first imam,

through his wife Fimah, Muhammad's daughter. The festivals, however, consisted of brief,

daytime processions of court officials that culminated in the reading of three sermons

(khutbahs) in the caliph's presence.

The main branch of Islam, the Sunnis, consider a mawlid celebration that took place

in 1207 to be the first mawlid holiday. Muaffar al-Din Gökburi, the Ayybid sultan Saladin's

brother-in-law, staged that event in Erbil, close to Mosul (Iraq). Formally, it is very similar

to the contemporary mawlid. Muhammad's birth was celebrated for a full month prior to the

actual day. People came from as far away as Baghdad and Nibn to watch musicians,

jugglers, and other performers (modern Nusaybin, Turkey). Up to two months in advance,

Muslim academics, jurists, mystics, and poets began to arrive.

There were several sacrifices of camels, sheep, and oxen two days before to the official

mawlid. A torchlight procession went through the town on the eve of Mawlid. The faithful

and the soldiery gathered in front of a specially constructed pulpit on the morning of the

mawlid to hear the sermon. The religious dignitaries were then given special garments as a

mark of respect, and everyone present was invited to a banquet at the prince's expense.

3.10 SUNNIS OF KERALA

Sunni organisations of Kerala present themselves as respectable Islamic ritual practitioners

as well as established religious groups or subgroups. When it comes to Malas and Mawlids,

Sunni groups make up the majority of Keralite Muslims because they are the only ones who

carry out these rites in Kerala. Although this Sunni organisation has roots in classical Sufism

and practises old-fashioned rites, it differs from other Sunni groups in India in terms of its

worldview and ritual. Stranger still, Sunni groups are often seen as ardent proponents of

29
traditional ceremonial traditions in various rituals. One of them is Mala Mawlids38. They

believe that, performing and reciting such Malas and Mawlids is part of Islamic teachings.

They have justifications as there are recommendations to perform such praising literature is

primarily found in the Qur‘an (33: 56) as follows:

―Undoubtedly Allah and His Angels send blessings on the Prophet. O‘ you who believe!

Send upon Him Blessings and salute Him with all respect‖. (33:56).

3.11 MEANING AND INTENTION

Although all materials have the same ultimate goal, it has been used in society in a variety

of ways. The majority of these were Manaqib literatures, which highlighted the virtues of

Sufis, saints, Ulama, and others. It convinced them to regain their righteousness. must

maintain in their daily lives, including their faith and religiosity. The second part of the

literature was simultaneously defending their culture and identity against the encroachment

of alien forces. A few of them described the battles that took place and the bravery of

Islamic troops who took the lead in Jihads, inspiring them to adopt this mindset of jihad39.

These kinds of Malas and songs have played a substantial role in anticolonial

struggles in Kerala. So, most of them was officially banned for ever by the British

government. Even though, its guidance was a heroic experience for Mappila Muslims for all

time. In this line, the influence of Malas and Mawlids on the life and culture of Muslims was

not a negligible one. And it has a notable role in the continuity Islamic revivalist thought in

Kerala, in a world where modern and secular substitutes are bridging this gap.

38
Tangal, S. M. (2006). Makti Tangal Sampurna Krithikal, Compiled by K.K.M.A. Kareem. Calicut:
Vachanam Books.
39
Gangadharan, M. (2007). Mappila Padanangal. Calicut: Vachanam Books.

30
3.12 PEOPLES UNDERSTANDING

Unlike some Muslim scholars who forbid Muslims from reciting the Mala-Mawlids, the

Keralite Sunni groups regard those poems/proses as appropriate to follow the commands of

God to send salawat (prayers or blessings) to His Prophet Muhammad or to the respective

Walis or sufi saints. As a result, instead of regarding these MalaMawlids as innovations

(bid‘ah) 40 to Islam, they consider reciting any respectful kind of Malas/Mawlids to be

lawful. In this respect, Noufal Koduvally one of the leaders of those groups argued as

follows:

―Since the meaning of Malas and Mawlids itself is prayer or supplication, it cannot

be bid‘ah if Muslims compose texts of salats or praising and recite the texts of same which

were not taught by the Prophet. Like prayer, the Prophet only asked Muslims to pray, but it

is not compulsory to pray any prayers. In other words, the Prophet gave them the freedom‖

. (interview on 10th March 2019

3.13 TYPES

However, In the case of Kerala, it is a matter of surprise that most of the renowned scholars

had tried to at least one in their lifetime. Throughout centuries the Mawlid writing and its

recitation has become an integral part of Kerala Muslim life and culture. The earliest

Mawlid written by a Keralite scholar was Manqus Mawlid, which was written by

Zainudheen Makhdum al Kabeer (1467–1522). Kerala saw several Mawlid literary

experiences after Manqus Mawlid over a significant period of time. Some of these include

Thuhfat-al-Siraj of Ahmed bin Ali, Sir-al-Asrar of Ahmed Ali Nediyirup, Bishr-al-Alam of

40
Faisal, K. P. (2005). Tradition and Modernity among Mappila Muslims of Kerala, . Mphil dissertation,
Jawaharlal Nehru University, SSS, New Delhi.

31
Qadi Sayyid Ahmed Jalali, Misk-al-Muattar of Muhammad Baqawi Nellikkuth, Lau'-al-Siraj

of Abdulla bin Ahmed, Manqool-min-Madh-al-Rah41.

The first Arabic-Malayalam text was Muhyiddin Mala, written in 1607 by Qazi

Muhammad of Calicut, according to the materials that are readily available. In the history of

the Qadiri Sufi order, Muhyiddin Mala was an attribute of Abdul Qadir Jilani. Several Malas

of the same style came after it. For instance, Rifa'i Mala (1812), Badar Mala, Nafisath Mala,

Shaduli Mala, Karamathu Mala (1864), Shahul Hameed Mala, Manjakkulam Mala,

Mahmood Mala (1872), Siddiq Mala, Hamzathu Mala (1879), Suhrawardi Mala, Mampuram

Mala, Jifri Mala, Makhdum Mala (Moinkutty, 2015). Each of them has responsibilities and a

voice in the neighbourhood. The common discussions in this item were spirituality,

religiosity, Sufi attachments, ways of salvation, need of Tariqa etc. In another word, it was

the heartbeats of Kerala Muslims of that time.

3.14 LEARNING THE LIFE OF PIOUS ANCESTORS

In both the places, traditionalists give much importance in learning and passing through

generations the exemplary life stories of pious scholars of the past as they consider it as part

of moralistic education a seeker of religion and student of sacred knowledge should get.

They think that a page from the biography of a pious leader would do the effects of a

thousand bookish lessens. Officially or unofficially they learn and understand their spiritual

ancestors' biography and their religious and saintly qualities, in order to emulate their

praiseworthy characters, ethics, piety and etiquettes and behaviors in the life.

There is a concept of seeing the teacher as a spiritual father. More than the family

lineage, scholars give importance to their Tariqa Isnad and 'Ilmi Isnad, and often both

41
Miller, E. M. (1992). Mappila Muslims of Kerala: A study in Islamic Trends. Hyderabad: Orient Longman
Limited.

32
become same. This shows an unbroken chain of pious and God-fearing transmitters reaching

to the Prophet.

3.15 ESOTERIC RITUALS

The first Arabic-Malayalam text was Muhyiddin Mala, written in 1607 by Qazi

Muhammad of Calicut, according to the materials that are readily available. In the history of

the Qadiri Sufi order, Muhyiddin Mala was an attribute of Abdul Qadir Jilani. Several Malas

of the same style came after it. For instance, Rifa'i Mala (1812), Badar Mala, Nafisath Mala,

Shaduli Mala, Karamathu Mala (1864), Shahul Hameed Mala, Manjakkulam Mala,

Mahmood Mala (1872), Siddiq Mala, Hamzathu Mala (1879), Suhrawardi Mala, Mampuram

Mala, Jifri Mala, Makhdum Mala (Moinkutty, 2015). Each of them has responsibilities and a

voice in the neighbourhood42.

3.16 MAPPILAS AND MAQOOS MAWLID

According to the documents that are easily accessible, Qazi Muhammad of Calicut wrote

Muhyiddin Mala in 1607 to be the first Arabic-Malayalam literature. Muhyiddin Mala was a

quality of Abdul Qadir Jilani in the Qadiri Sufi order's past. It was followed by further Malas

with the same design. For instance, Rifa'i Mala (1812), Badar Mala (1864), Nafisath Mala

(1864), Shaduli Mala (1864), Mahmood Mala (1872), Shahul Hameed Mala (1874), Siddiq

Mala (1879), Hamzathu Mala (1879), Suhrawardi Mala (1878), Mampuram Mala (1879),

Jifri Mala (1879), and Makhdum Mala (18 Each of them is accountable to others and has a

say in the community, but on a numerous other occasions, like during various life cycle

rituals and ceremonies, during personal or familial difficulties, during disease and disasters,

and on many joyful occasions as well, in addition to reading it simply out of piety and

42
Moinkutty, P. (2015). Role of Mala-Mawlid Literature in the Islamic Revival of North Kerala: An Analytical
Study. PhD Thesis, JNU, New Delhi.

33
religiosity43. There are people who use to recite Manqoos Mawlid on daily, weekly and

monthly basis.

In the meantime, Mawlid has taken Manqoos Mawlid's post in Kerala. This is the

second-most popular religious text in the Archipelago, after the Qur'an itself, according to

Bruinessen.

This passage is repeated on a variety of occasions, including the Prophet's birthday

on the 12th of Rabi' al-Awwal, life cycle rites like the first haircut for a baby ('Aqiqa), times

of crisis, as part of exorcism rituals, and on a regular basis as a way for a community to

display its devotion. There are weekly recitations that unite the local community in many

Indonesian towns and cities. This Mawlid has been reprinted repeatedly, there are multiple

editions available, and several Indonesian "Ulama" have written their interpretations of the

text or translated it into their native tongue.

3.17 MUHYUDDEEN MALA

the Muhyadheen Abdul Khadir Al Gilani written by the Kozhikode poet Khazi Muhammad

four centuries ago is titled Muhyadheen Mala. Kerala Muslims commemorated the

completion of the fourth century last year as part of the cultural department

Al-Gilani was the spiritual heir apparent to Junayd Baghdadi. He was given the name

Muhiyuddin (which means "the reviver of the faith") for his contributions to Muslim

philosophy, since he and his pupils and companions helped to establish the foundation for

the community that subsequently produced leaders like Nur ad-Din and Saladin. One of the

most well-liked Sufi groups in the Islamic world is said to be the Sufi order that bears his

name.
43
al-Nabhani, Y. (2006). Al-Sharaf al-Mu'abbad li-Al Muhammad. bayrut: Dar alMaḥ ajjah al-Bayḍ a lil-
Tiba‗ah wa-al-Nashr wa-al-Tawzi.

34
3.18 POPULARITY OF MUHYUDDEN MALA

The verses have long been revered by Sufi Muslims. In churches, the poem is repeated

aloud from memory. Some Muslims think the Mla may heal illnesses and purify hearts when

repeated with love and dedication.

3.19 RATIBS

Ratib is the group recitation of litanies (awrad) that have been encoded by prominent Sufi

Sheikhs or Sufi order leaders. For each and every Sufi order, there are numerous collections

of these Ratibs that must be recited in accordance with set procedures and timings. This

includes Qur'anic versions, Adhkar (litanies) cited in Hadith, Allah and his prophet's names,

and Sura al-Fatiha recited while honouring the prophets, revered sheikhs, and ancestors. The

Ratib ritual involves the participants responding to the leader's summons by zealously

singing religious lyrics in unison, accented by strong tambourine beats, and completing head

and torso movements44. The famous Ratib at-Haddad is very much common and popular

among Kerala Muslims. Almost all traditional mosques have the habit of reciting it

collectively every day after Isha prayer.

Many Mappilas still keep the tradition of reciting it at their homes every evening.

Ratibs like Qadiriyya or Jeelani The famous Ratib at-Haddad is very much common and

popular among Kerala Muslims. Almost all traditional mosques have the habit of reciting it

collectively every day after Isha prayer. Many Mappilas still keep the tradition of reciting it

at their homes every evening. Ratibs like Qadiriyya or Jeelani .

44
C. K. Kareem, Kerala Muslim Directory, (3 volumes), Cochin, 1960.

35
3.19.1 Rifai ratib

Rifayi ratib is a ceremony carried out by a group affiliated with Ahmed ar-Rifa'i. The name

Rifai comes from the Sufi saint Ahmed-Al-Kabeer, who was born in 1118 in the Wasit

neighbourhood of Baghdad, Iraq. At the age of seven, Shaikh Rifai decided to memorise the

[Link] Rifai Sufi Order was established.

Rifai Ratheeb is a ceremony performed in households and at festivals. The ritual is

carried out in order to satisfy the desires of the devout and to cure incurable diseases. It is

Shaykh Ahmad Rifai's pilgrimage. However, its origin is not supported by any reliable

sources45. The rite entails painless bodily piercing, immunity to fire and snakes, and riding

wild animals. The tongue, the ear, and the stomach are all impacted by piercing. Steel tools

and knives are employed. Byths or Ratheebs, two types of hymns, are sung. (More than 20

of these byths are employed.) The ritual's adherents hold that even while weapons produce

wounds on the bodies of the performers, these wounds do not hurt or harm the body. They

think that since the ceremony is carried out by followers who have their sheikh's ijazath

(approval), it won't harm anyone. A comparable rite known as Kuththa Ratib (or Vettum

Kuththum Ratib in some regions) is well-known in Kerala and is now recognised as a

cultural practise. The name alone reveals the ritual's essence.

The Malayalam words for stabbing with staggers and slicing with swords are Vettum

and Kuththum. They use pointed metal tools to penetrate the body as they execute this. The

ritual's practitioners, who are primarily those who claim ijazah in the Riyfa 'iyya order,

assert that it is harmless and that they perform it to demonstrate the sacred power bestowed

by Allah on the Waliyy they invoke—in this case, the Sufi scholar Ahmad al-Kabir al-Rifa'i,

who lived in the 13th century.

45
Headley, S., & Parkin, D. (2018). Islamic Prayer Across the Indian Ocean Inside and Outside the Mosque.
London: Routledge.

36
They say that such practices would do no harm to their bodies or the skin, due to the

protective powers of the prayers recited and due to protection from Allah. All the prayers

they use during this practice are unambiguously Islamic. In Kerala, there are some

professional groups that are experts indoing this seemingly 'dangerous' ritual. However,

there are severe criticisms from various parts surrounding this practice.

3.20 EID AL ADHA

Eidul -adha Is one of the most popular religious customs among Malabar muslims.

(Arabic: ‫"عٍد االضحى‬Feast of the Sacrifice") is the greater of the two major holidays observed

in Islam, coming in at number two (the other being Eid al-Fitr) 46 . It honours Ibrahim's

(Abraham's) readiness to offer his son Ismail (Ishmael) as a sacrifice in compliance with

Allah's instruction. However, because Ibrahim was eager to offer his own son as a sacrifice

in the name of God, Allah gave him a lamb to sacrifice in lieu of his son before he could

offer his own. Animals are sacrificed ritually as a reminder of this intervention. The family

that offers the animal consumes some of its flesh, while the remaining portions are given to

the underprivileged and those in need.

3.21 ORIGIN

The decision to kill his beloved son in response to Allah's instruction was one of Ibrahim's

greatest challenges. The latest story claims that Ibrahim frequently dreamed that he was

killing his son Ismail son of Hajar. According to the Quran, Ibrahim informed his son, "Oh

son, I keep dreaming that I am slaying you," knowing that this was an order from Allah.

Ismail retorted, "Father, follow the directions." As an act of faith and submission to Allah,

46
The Story of Prophet Ibrahim

37
Ibrahim was ready to kill his son. This was done in accordance with the will of Allah.

Shaytaan tried to convince Ibrahim and his family to break Allah's commandment while they

were preparing, but Ibrahim repelled him. In commemoration of their rejection of Satan,

stones are thrown during Hajj [Link] symbolic pillars, symbolising the place at which Satan

tried to dissuade Ibrahim.

Allah the Almighty honoured both Ibrahim and Ismail in recognition of Ibrahim's

willingness to sacrifice what was important to him. Prophet Ibrahim was addressed as "O'

Ibrahim, you have completed the revelations" by Angel Jibreel, who also offered the prophet

a lamb from heaven to sacrifice in place of Ismail. To honour Ibrahim's devotion and

Ismail's survival, Muslims around the world observe Eid al-Adha.

3.22 EID AL FITR

In Arabic ( ‫ ‖)عٍد انفطز‬its holyday breaking fast‖ of the two official holidays observed in

Islam, is the earlier of the two (the other being Eid al-Adha). Muslims around the world

celebrate the religious occasion since it signals the end of the month-long Ramadan fast.

It occurs on the first day of Shawwal in the Islamic calendar, which does not always

correspond to the same day in the Gregorian calendar because the start of each lunar Hijri

month depends on the time the new moon is observed by local religious authorities. In

numerous languages and nations around the world, the festival is known by many distinct

names. Lesser Eid or just Eid are other names for the day.

3.23EIDMILADU-NABI(NABIDINAM)

One of the most significant holidays observed by Muslims worldwide is Eid-e-Milad-Un-

Nabi. According to Shia tradition, the Prophet selected Hazrat Ali to succeed him on this

38
day47. However, the Sunni community schedules prayer gatherings all day long. Along with

organising elaborate processions, people decorate their homes during Eid-e-Milad-un-Nabi.

The Quran's message is thought to have been conveyed to the Prophet by Jibril, an angel of

Allah.

It is also largely accepted that Abdullah and Bibi Amina gave birth to the Prophet in

Mecca on the 12th day of Rabee-ul-Awwal, the third month in the Islamic calendar. The

17th of Rabi' al-awwal, according to certain Twelver Shia Muslims, is when he is thought to

have been born. Significantly, the Prophet's death anniversary is also honoured on this day.

Legend has it that Muzaffar al-Din Gökböri, a Muslim king, was the first to formally

commemorate the birthday of Prophet Muhammad. Then, in 1588, the Ottomans made it an

official holiday known as Mevlid Kandil48.

Today, practically all Islamic nations as well as those with sizable Muslim

populations, including Ethiopia, India, Turkey, Nigeria, Sri Lanka, France, Italy, Jordan, and

the Maldives, celebrate this day with great fervour. It is prohibited only in Qatar and Saudi

Arabia where it is not a recognised holiday.

3.24 SIGINIFICANCE OF NABIDINAM AMONG LOCAL MUSLIMS

The Islamic Prophet Mohammed's birthday is commemorated as Miladi Sheriff or Nabi

Dinam. Muslims all across the world commemorate his birth date of April 20, 571 AD. On

the same day is also his death anniversary. Previously, this was not a holiday in Kerala, but

it is now observed there with tremendous fervour. In Kerala, this has taken on a lot of

significance49. On that day, a biography of Prophet referred to as Mould is recounted. It is

written in Arabic and takes the form of both a poem and prose. This recitation is the primary
47
Bahudeen faisy :nabidinakosham rashtrangalil.(152-159)
48
Marion Holmes Katz (2007). The Birth of The Prophet Muhammad: Devotional Piety in Sunni Islam
49
Nabidinakosham islamil(69-76)

39
event of the day. Recently, a brand-new custom has also emerged as a result of the

festivities. It consists solely of attending evening classes at mosques about various facets of

the Prophet's biography and way of life. Muslim scholars attend this course, which is held on

the first 12 days of each month. The people learn about the teachings, honourable life, and

some historical details of the Prophet through this message.

3.25 HADHAD MAJLIS

3.25.1 Abd allah bin alawi al- haddad

(born in 1634 CE) was a scholar of Islam from Yemen. He passed away there in 1720 CE

after spending his entire life at the village of Tarim in Yemen's Valley of Hadhramawt (1132

Hijri). He followed the Ash'ari Sunni Creed of Faith (Aqidah), and he belonged to the Shafi'i

school of Sunni thought when it came to Islamic law (Fiqh). Despite being a major source of

reference among the Sunni Muslims (especially among Sufis), only recently have his books

began to receive attention and publication in the English-speaking world. Their appeal lies

in the concise way in which the essential pillars of Islamic belief, practice, and spirituality

have been streamlined and explained efficiently enough for the modern reader. Examples of

such works are The Book of Assistance, The Lives of Man, and Knowledge and Wisdom.

3.26 MUHARRAM

The Beginning of Hijri year, month. The Muslim New Year is observed on the first day of

this month. This month, which does not consist of a single day, is revered as a holy month.

Fighting is prohibited during this month. Muharram is not fixed and changes every year

because the Islamic calendar is based on lunar shifts. Muharram derives from the Arabic

word for forbidden, Haram. So it is called the "forbidden month." Since all Muslims believe

40
that God created Adam and Eve on the tenth day, this day is known as Ashura and is

commemorated worldwide50. Imman Hussain, the Prophet's grandson, passed away on this

day. Shia Muslims therefore observe this day as a day of mourning. They dress in all black

since this is the colour of sorrow. While the Sunni Muslims observe fasting throughout

Muharram, the Shia Muslims view the month as a time for religious celebration. On the

ninth and tenth day, people fast. Jewish people fast on this day. Muslims were commanded

by the Prophet to fast on the ninth and tenth of Muharram. Muslims were required to fast on

these days to remember the Jews' victory over Pharaoh. Muharram is a significant time for

religious ceremonies among Shia Muslims. Although Sunni Muslims do not observe

Muharram, those who are devout do so.

In Kerala, the Pulikali, or Tiger-dance, is a component of this holiday. Some

Muslims dress up as tigers by painting their entire bodies to resemble tigers, donning masks,

and parading around the streets while acting and dancing like tigers. This is done to

exaggerate Hussain's bravery.

3.27 RAMADAN (THE MONTH OF PURITY)

Muslims from throughout the world refocus on their spiritual lives and how they might be

used in daily life during the Islamic holy month of Ramadan. The ninth month of the Islamic

calendar is now. The earliest revelations of the Quran are said to have come to the Prophet

Muhammad as he was meditating in a cave outside of Mecca on the 27th day of Ramadan,

according to Islamic tradition. Because it depends on the sighting of the crescent moon after

the new moon, its formal start differs locally. Local authorities choose the exact day for each

location. Ramadan cycles through the Gregorian calendar, falling about 11 days earlier

50
"How Muharram is being observed in India and around the world"

41
every year, because the Muslim calendar is a lunar calendar. It is not connected to any

particular season because of this.

Muslims refrain from eating and drinking throughout the daytime during Ramadan.

One of the five pillars of Islam is the sawm fast. Muslim men and women frequently get up

early to have a meal called suhur before sunrise in order to get through a long day without

nourishment. Muslims are urged to donate during the day and spend more time and energy

on spiritual pursuits like praying and reading the Quran. Once the sun has set, an evening

meal called iftar is served to break the fast. Iftar is typically eaten at long tables set up in

mosques, community centres, or outside as a family or communal gathering. Young

children, the elderly, and expectant women are spared from Ramadan fasting since it is

physically exhausting.

3.28 LAYLAT AL-QADR

The Islamic holiday known as Laylat al-Qadr, or "Night of Power,51" honours the night

when God first revealed the Qur'an to the Prophet Muhammad through the angel Gabriel

(Jibrl). Though the precise night is unknown, it is thought to have occurred on one of the

final 10 nights of Ramadan in 610 CE52. As a result, the date of the yearly remembrance

varies across the Islamic world, but it is typically observed on the 23rd night of Ramadan for

Shi'i Muslims and the 27th for Sunni Muslims.

According to Islamic tradition, Muhammad received the Qur'an after a time of

regular meditation in isolation. The Qur'an is the literal message of God that was

51
Sahih Muslim 1174.
52
Islamum keralavum

42
communicated to humanity through Muhammad. The angel Gabriel appeared to him during

one of his retreats on Laylat al-Qadr and instructed him to "Iqra!" 53(―Recite!‖)

In addition to commemorating the revelation of the Qur'an, the annual celebration of

Laylat al-Qadr is significant because it is a night when angels come to earth to do a variety

of responsibilities. This results in a night of blessings, peace, and divine direction (qadar) till

morning. As a result, it is observed solemnly, with devotion, and via prayer. Some observers

spend the festival at a mosque in retreat (itikf).

3.29 HAJJ SHAREEF

Every adult Muslim is required to make the hajj, also known by the spellings adjdj or hadj,

which is a pilgrimage to the holy city of Mecca in Saudi Arabia. The fifth of the five pillars

of Islam, or core Muslim institutions and practises, is the hajj. The pilgrimage ritual starts on

the seventh day of Dhu al-Hijjah, the final month of the Islamic calendar, and lasts until the

twelve. All Muslims who are capable of performing the hajj financially and physically are

required to do so, but only if doing so won't put their families through hardship. A person

can send a friend or relative on the pilgrimage to "stand in" for them so they can perform the

hajj on their behalf54.

The Prophet Muhammad created the general format for pilgrimage ceremonies,

however variants have emerged and the vast majority of pilgrims frequently visit the various

Meccan sites out of order and disregard the rigid formal schedule. The pilgrim enters the

state of holiness and purity known as ihram when they are about 6 miles (10 km) from

Mecca and dons the ihram garments, which are stitched clothing for women and two white

seamless sheets for males. Before the pilgrimage process is complete, the pilgrims refrain

53
Sahih Muslim 1171.
54
Long, Matthew (2011). IslamicBeliefsPractices,andCultures

43
from cutting either their hair or their nails. When they enter Mecca, they run seven times

between the minor peaks of Mount Af and Mount Marwah, walk seven times around the

sacred shrine known as the Kaaba in the Great Mosque, and kiss or touch the Black Stone

(al-ajar al-Aswad) there. They also pray twice in the direction of the Maqam Ibrhm and the

Kaaba.

The pilgrims are reminded of their responsibilities on the seventh day of Dhul-

Hijjah. The pilgrim travels the holy sites outside of Mecca—Jabal al-Ramah, Muzdalifah,

and Min—during the second part of the rite, which takes place between the eighth and the

twelveth days of the month—and offers an animal in remembrance of Abraham's offering.

Then, male pilgrims typically have their heads shaved, while female pilgrims traditionally

pull out a lock of hair. The pilgrim returns to Mecca to complete the goodbye 'awf,' or

circumambulation of the Kaaba, before departing the city. During the rajm rite at Min,

pilgrims throw seven stones at three walls (formerly pillars, symbolising the Devil), on three

consecutive days.

3.30 UMRAH SHAREEF

Muslims always make the "small pilgrimage" of umrah when they enter Mecca. For

Muslims who live in Mecca, it is also commendable, though optional. Although pilgrims

have the option of conducting the umrah individually or in conjunction with the hajj, some

fusion of the two was only inevitable given how similar it was to the important and required

Islamic pilgrimage (hajj). Similar to the hajj, pilgrims enter the umrah in the ihram state

(ritual purity). They enter Mecca and make a formal statement (nyah) of desire to do the

umrah before circumnavigating the Ka'bah seven times. They may then touch the Black

Stone again, offer prayers at the sacred stone Maqm Ibrhm, and sip the holy water from the

Zamzam spring.

44
 The umrah, in its current form, which dates from Muhammad's lifetime, is a

synthesis of a number of pre-Islamic rituals that were reinterpreted in terms of monotheism

and enhanced by Muslim prayers.

3.31 BARAATH

Nisfu Sh‘aban, Shab-e-Barat, Barat Night, Cheragh e Barat, Berat Kandili (in Southeastern

Asian Muslims) One of the most important Muslim holidays is Shab-e-Barat, which is

observed on the fifteenth night (and only the fifteenth night) of Sha'ban, the eighth month in

the Islamic calendar. This auspicious night lasts from the 15th Shaban's dusk till the 15th

Shaban's daybreak55. This day is observed in various ways and is known by different names

in various nations. Although Shab-e-Barat and the Shia Mid-Sha'ban Mahdi birthday feast

are celebrated at the same time, Barat has a separate history56. A study by Eiichi Imoto and

Mohammad Ajam claims that the pre-Islamic faiths of the Middle East and Persia are the

source of Shab-e-Barat. Like the Bon Festival in Buddhism, Pitri Paksha in Hinduism, and

Zoroastrian festivals, the Barat is traditionally preserved by Eastern Iranians. The

ceremony's principal objective is to offer prayers for the comfort of the deceased's souls. In

this instance, it is also extremely similar to Christian's key suggestions for doing the

Halloween ceremony. According to the study, the Arabic term bara'at is distinct from the

Persian word brat (bright).

The Cheragh (light) Brat, which means brilliant or light festival, is how the Khorasan

people refer to the Barat. [6] Al-Biruni (973–after 1050) had described "a celebration from

12 to 15 of the lunar month that is called Barat also known as al Ceqe meaning Check" in

his writings. In some Iranian cities, people gather to celebrate this festival by lighting

55
Laylathul bararth
56
The day of purity(56-59)

45
Peganum harmala, also known as wild rue, which was revered in ancient Persia. They then

place the fire in a corner of the tombs, add salt to the fire, and read a poem that ends with the

words: "The Peganum harmala is bitter and salt is salty so the jealous eye of the enemy be

blind."

3.32 BADAR DINAM

In Islamic history, the Prophet Muhammad led a significant military victory in 624 CE that

signalled a shift away from a defensive posture and toward one of stability and expansion

for the early Muslim community (ummah) 57 . The conflict hurt Meccan trade while

bolstering the ummah's confidence in its ability to exert influence over the holy city58. The

fact that it is the sole fight named by name in the Qur'an highlights the war's prominence in

the Islamic mind.

Following their emigration from their home city in an act known as the Hijrah

(Arabic for "Emigration"), Muhammad and his Meccan adherents arrived in Medina in 622

at an invitation. The muhjirn, as Muhammad's Meccan followers came to be known,

remained a distinct class, unabsorbed into the socioeconomic structure of the city, even

though the new Medina Constitution provided them a degree of acceptance among the

Medinese. As new Qur'anic revelations authorised aggression against Mecca's ruling

Quraysh tribe for its own aggression against Muhammad's followers and for preventing

them from worshipping at al-Masjid al-Aram, Islam's holiest site, they started raiding

caravans whose goods supported the city's commercial economy. Undated engraving

depicting Saladin, the commander of the Islamic soldiers during the Third Crusade.59

57
Badar mowlidum kerlavum
58
Badar dinam charithram
59
Faisal, K. P. (2005). Tradition and Modernity among Mappila Muslims of Kerala,

46
3.32.1 Badar moulid

The history of badar moulid begins when the Abu Sufyan, the leader of the Quraysh's

Umayyad clan, was escorting a particularly valuable caravan when, some two years after the

Hijrah, a significant raid was planned against it. According to traditional accounts, when

Muhammad learned about the caravan, he set up a raiding band of roughly 300 people, made

up of both muhjirn and anr (Muhammad's Medieval adherents), to be headed by

Muhammad. Muhammad's army lured Ab Sufyan's army into combat at Badr, close to

Medina, by filling the wells along the caravan route with sand. There, the two sides engaged

in a classic battle: after a brief skirmish in which three men from each side were chosen to

participate, the armies raced toward one another for full combat.

Abu Sufyan, the leader of the Quraysh's Umayyad clan, was escorting a particularly

valuable caravan when, some two years after the Hijrah, a significant raid was planned

against it. According to traditional accounts, when Muhammad learned about the caravan, he

set up a raiding band of roughly 300 people, made up of both muhjirn and anr (Muhammad's

Medieval adherents), to be headed by Muhammad. Muhammad's army lured Ab Sufyan's

army into combat at Badr, close to Medina, by filling the wells along the caravan route with

sand. There, the two sides engaged in a classic battle: after a brief skirmish in which three

men from each side were chosen to participate, the armies raced toward one another for full

combat.

3.33 JUMʿAH

The Friday of the Muslim week and the special Friday noon service that all adult, male,

free Muslims must attend. The jumah, which takes the place of the customary noon ritual

prayer (alt al-uhr), must be performed in front of a significant number of Muslims (40,

according to certain legal authorities), at one major mosque in each locality.

47
The Qur'an commands Muslims to participate in communal worship on Friday (62:9). The

selection of Friday was likely influenced by its pre-Islamic role as market day, which

provided a natural opportunity for scattered indigenous tribes to congregate in one area. The

institution of the Muslim Friday was also influenced by the Jewish and Christian sabbaths,

despite the fact that it was not a day of rest in Islam but rather a convenient time for a

particular religious ritual. However, in the current day, the majority of Muslim nations have

declared Friday the official day of rest; Turkey, adhering to Western convention, has made

Sunday a holiday.

3.34 ASHURA

AShra is a Muslim holiday, is celebrated on the tenth day of Muarram, the first month in the

Islamic calendar (Gregorian date variable). The word is a translation of the Arabic word for

10. The Arabic root -r-m, which has the meaning "forbidden" (arm), is where the name

Mu'arram itself stems from. Muarram was formerly one of the four sacred months that

forbade fighting.

Early Islamic society was accustomed to fasting on Shr, and the Prophet Muhammad

personally observed it. However, Muhammad changed the Islamic calendar as a result of a

revelation he received later in his life. These eliminated the requirement to fast on Shr,

making Ramadan, the ninth month, the month of fasting. Sunnis celebrate Shr as the day

Allah split the Red Sea to allow Moses (Ms) and his followers to flee from the king.

Al-usayn ibn Al, the Prophet's grandson through his daughter Fimah and his son-in-law Al,

and the majority of his small band of supporters were murdered by Umayyad forces in the

Battle of Karbala on the 10th of Muharram, according to the Shi'a (October 10, 680). Every

year, followers of the Shi'i faith remember his martyrdom. The preachers provide sermons,

48
relate the account of the fight and the life of Usayn, and perform poems honouring Usayn

and his qualities. Processions and passion plays are also performed. Self-flagellation is a

practise of some believers.

3.34 ARAFA DAY

The day of Arafa is observed on the ninth day of the Islamic month of Dhu al-Hijjah. On the

tenth of Dhu al-Hijjah, which is today, is Eid al-Adha. In the Islamic calendar, it is regarded

as the holiest day, and the night is known as the Night of Power. In the early hours of this

day, pilgrims travel from Mina, the Saudi Arabian city of tents, to Mount Arafa.

3.35 MEANING

The mountain known as Arafat lies in Saudi Arabia's Makkah, a sacred city. The mountain,

often referred to as the Mountain of Recognition, is significant during the Hajj. Additionally,

the Day of Arafat refers to the day that Muslims travel from Mina to Arafat in preparation

for the festival of sacrifice.

Muslims place a great deal of significance on Mount Arafat because it is the hill on

which Prophet Mohammed (PBUH) stood and gave the Farewell Sermon to the Muslims

who had travelled with him to Hajj toward the end of his life. Some people believe that on

this day, a portion of the Quranic verse declaring that Islam was the perfect religion, was

revealed. According to a hadith, "Hajj is Arafat" (Abu Dawud)

This indicates that Arafat is the essence and core of the Hajj. Allah compassionately pardons

every sinner who begs for pardon on this day. The fact that this wonderful ayat was revealed

on the Arafah day makes it significant as well.

49
‘This day I have perfected for you your religion and completed My favour upon you and

have approved for you Islam as religion.‖ (Surah al Maa‘idah 5:3)

50
 FOURTH CHAPTER

THE RITUAL” NERCHA” AND ITS CONCEPTAMONG MUSLIMS

4.1 INCEPTION OF NERCHAS

This paper aims to analyse the regional religious festival Nercha, which has been observed

throughout Kerala as a sign of political and cultural resistance. Nercha is a religious cultural

celebration that is celebrated alongside a local folk festival in the tombs of the sheikh and

the shahid. It is primarily related with the exchange of Islamic tradition for the native culture

of the area. Nercha is the culmination of communal individual practise as a ceremony.

4.2 ISLAMIC CONCEPT

And and uroos is to annually commemorate the outstanding people. It entails performing

numerous virtuous activities in their honour, such as siyarat. If we make a promise to them,

we then make Sadaqah in their honour and desire for them to reap its benefits. They are not

worshipped, despite what some people [Link] hadith demonstrates that the Prophet and

his companions practiced Ziarat continuously.

At the beginning of each year, the Prophet and his Companions would go to the

tombs of the Uhd Martyrs and offer prayers for them.

"If the Prophet selected the first day of his year, then we may select any day; if I should not,

then the critics should arrive with evidence.

and and uroos is to annually commemorate the outstanding people. It entails performing

numerous virtuous activities in their honour, such as siyarat. If we make a promise to them,

we then make Sadaqah in their honour and desire for them to reap its benefits. They are not

worshipped, despite what some people believe.

51
The hadith demonstrates that the Prophet and his companions practised Ziarat continuously.

َ ‫ َى ِذ ِه ِِل ُ ِ ّو‬:َ‫ ًَقَبل‬,‫ فَ َحفَ َز بِئْ ًزا‬:َ‫ قَبل‬,»‫«ان َمب ُء‬

‫سعد‬ ْ :َ‫ قَبل‬,?ُ‫ضم‬
َ ‫صدَقَ ِت أ َ ْف‬ ُّ َ ‫ فَأ‬, ‫حدثنب‬
َّ ‫ي ان‬

‗The part of the Ummah that says ―Sunni say this is for the Badreems, like the Companions

of the Ummah60‖

In Kerala, there are several Uruss that are only adorned by charitable acts like protracted

religious discourses, communal zirat, and food donations. It is motivating. Under some

regions, several haram programmes are carried out in Urus' name. Nobody needs to be told

that such harams are against Islamic law. Such events are often held with the involvement of

religious individuals from other castes, all in the name of religious brotherhood. The new

proponents, like Mujahid-Jamaat, who are establishing the organisation by displaying such

images in which Sunnis are bound with haram objects, need to be acknowledged by society.

Those who boast that I joined the Mujahideen as a result of such harams are only mildly

wise...

4.3 ORGINE OF THE WORD ‘NERCHA’

Nercha is a Malayalam word that signifies making a vow and is said to be derived from the

Dravidian word "Ner,61" which also has additional connotations like truth and agreement.

This is according to Gangadara Menon. Varavus, Nilavilacku, and regional dances like

kolkali and daffmuttu are performed at this occasion (Dale, Menon, 1976). Nercha makes

sure that all religious groups, especially Hindus from lower castes, participate in its many

rituals. The ways in which people interacted with Nercha varied depending on their

socioeconomic status, level of education, as well as their generational, gender, and other

sectoral distinctions.

60
Swaheeh muslim
61
Al munneera (2016)p26-30)

52
The Wahhabis, who have a negative outlook on everything, disagree with the majority of

Muslims on this matter as well. however, let's examine what the Prophet (PBUH)

( ‫عه ابً حزٌزة رضً هللا عنو قبل كبن ٌزًر قبٌر انشيداء فً راس كم حٌل فٍقٌل نيى سالو عهٍكٌو سالو بمب سبز تى‬

2/155 ‫)فنعى عقبى اندار ابٌ بكز ًعمز ًعستمبن (ابه كتزي‬

Every year the Prophet (PBUH) went to the graves of the martyrs of Uhud and you forgave

them. May you have the salvation of Allah! It used to be said that the best house is the

otherworldly house. Abu Bakr (RA)62, Umar (RA) and Uthman (RA) also did the same after

the Prophet (PBUH)63

Aisha (RA) says in a hadith narrated by Bukhari from Aisha (RA).

The Prophet frequently lauded his wife Khadija. Additionally, the goat was occasionally

killed and turned into meat. Friends of Khadija used to donate it. Should Be held firmly to

the Sunnah and the Qur'an? Or make the Saudi Fatah tighter? What are the guidelines of

Islam?

4.4 MUSLIMS OF KERALA

There were numerous ways that Islam spread throughout Kerala. According to Stephen

Dale, who discusses the peaceful spreading of Islam along well-established trade routes in

areas of Africa, India, and south-east Asia, Kerala's Muslim community was born out of this

phenomenon. Soon after Mohamed conquered Mecca 64 , Muslim traders travelled to the

Malabar Coast, and as Islam spread throughout the Arabian Peninsula and the Persian Gulf,

Muslims were more and more powerful in trade throughout the Arabian Sea (Date1980.

According to William Logan, Mapplia population increased through steady growth rate

during 1831-1851, at the same time through the number of prayes decreased due to their

62
Ibnukazeer2/510
63
Ibnukazeer 2/511
64
Charithramurangunna ponnani p(166-99)

53
conversion to Islam. Hence, the mappila culture was highly evolved through the interaction

with the indigenous culture65.

Mappila architecture , different social customs and practices were also largely

influenced from local culture. Agriculture was the Mappila people's primary source of

income under various landowners. Later, the Tippu Sultan regime took over from the

landlords' rule. By having the landowners reappointed by the British government,

exploitation was made possible. There were many upper-caste Namudhiris and Brahmins

among the Jenmis, but there were also some Nairs, a few Thiyyas, and Mappilas

(Gangaderan,2008). It has been noted that the British re-implementation of the Jenmi system

gave Janmis complete property rights and opened the door for both coerced and lawful

exploitation.

How Nercha manifests Political resistance ?

Whole Nerchas are the symbolic representation of political (both macro and micro)

resistance and it is

a symbol of collective expression of anger against dominant and exploiting strata of society.

Nerchas

memorizes political resistance through four ways

1) The Nercca memorizes the history of Sufi saints( Thangals) and their own history

2) The Nercca memorizes the History of Martyrdoms ( Shahids)

3) Some Nerchas have been representing the resistantial history of regional problems

and localpolitics between regional rulers and common people, most were related to land

issues, related to mosques etc. These kinds of local micro politics were also symbolized

through Nerchas.

65
Isalmum keralavum-dineshan vadakkethiyil

54
 4) Some of the practices involved in Nercha represent the political control of Thangals

during the period.

4.5 IMPORTANCE OF MARTYRDOM

In the name of shahids, another variation of nercha has been used (martys). Many Mappilas

made the very political decision to become Shahids, which was a decision based on serious

consideration of the social conditions at the time and they were more cognizant of its

repercussions (Ansari, 2008) 66 . Because of Thangals' power and adherents' faith in their

karamath, many people have been inspired to commit martyrdom. The best source of

religious information and their personal role model was Thangal.

People thought that even if they lost the battle, these Karamath could still help

them with their difficulties. They had faith that Karamath would deliver them. The shahids

continue to play a crucial role in bringing people together and mobilising them in diverse

sociopolitical circumstances. The names of renowned Tangals and Shahids, as well as their

illustrious history, have been used by political and religious organisations to inspire people

for political ends. Nercha, whether consciously or unconsciously, represents the

manifestation of political and cultural resistance.

4.6 TYPES:

4.6.1 Mamburam nercha

Mampuram Makham is a famous Muslim pilgrimage center in Kerala67. It is situated on the

banks of the Kadalundipuzha at Mampurat near Thirurangadi in Malappuram district. The

family members of Yemeni Sadats, who are famous as Mamburum Thangal Tharammal

66
Kn panikkar against the lord and satte rebellion in malabar1836-1921
67
Athmeeyathayum poratta verryavum myakkunna mamburam maqam(mathrboomi dina pathram(feb16-2015)

55
Thangalmar, are hidden here. Syed Hassan Jifri (...-1767) and Syed Alavi (1753-1844) are

the main ones who rested here.. Syed Alavi, who was famous as a spiritual leader,

community leader and religious scholar, was a freedom fighter and social reformer.[1] Alavi

Thangal, who gained knowledge in Islamic sciences, came to Kozhikode at the age of 1768.

Later, he became famous as Mampuram Thangal after settling in Mampuram. [2] Born in

Tarim, Yemen, his family roots are said to trace back to the Prophet's daughter Fatima.[3]

Mampuram Makham is one of the busiest Muslim pilgrimage centers in Kerala.

Hundreds of people from different parts of South India arrive here every day.[4] Mampurum

is also a historical land that gave energy to anti-colonial struggles while imparting spiritual

vitality to the visitors.

4.6.2 history

Mampura started to be noticed as a spiritual center when Hassan Jifri, the Qadiriyyah-Ba

Alaviyyah Sufi master of Yemen, settled in Mampura for religious propagation. In the early

days, pilgrims started coming towards the Sawiya, which he built to meet Hassan Giffrey.

After Hassan Jifri's death, Mamburu's nephew, Sufi master Syed Alavi, who took over

Sawiya, built a hut over Hassan Jifri's grave and developed it. The tomb, which was built

with thatched grass, became famous as the Smriti Mandapam called Tharammal Makham 69.

At that time pilgrims flocked to visit the mausoleum of Hassan Jifri and attend the halqas led

by Syed Alavi.

During Syed Alavi's reign, the maqam was renovated once again by a Karachi

businessman with Alavi's blessing70.

68
Kk muhammed kareem sayyid alavi thangal p(56-65)
69
Mamburam thangal jeevithamathmeeya porattam-mueenn hudavi malayamma
70
Mamburam maqam charithrathinu randara noottad thikayumbol (riyas p moonyoor) nayar prabatham

56
After the death of Mamburum Syed Alavi, he was also buried near the tomb of Hassan Jifri.

His son Syed Fazal was the maqam adhikari at that time. When Fazal and his family were

deported to Mecca by the British, Syed Fazal left the responsibility of the maqam and the

mosque with his sister Sharifa Kunhibibi's husband Alavi Jifri and his paternal son

Muhammad Ali Mouladdaweelak. After them, Syed Alavi's grandson Abdullah Jifri took

over the maintenance. He is the one who made the mosque and mosque beautiful. After him,

the power was gradually transferred. In 1998, the freehold heirs, the Geoffrey family,

handed over the responsibility for the maintenance of the maqam to Darul Huda

Management. Under Darul Huda, renovation works are going on in the maqam.

This maqam and dargah were blacklisted during the British rule. Syed Alavi and Syed Fazal

took the helm of the anti-British struggle from this maqam. Malappuram, Muttuchira. Before

all the riots of Pullara, Cherur, Omanur etc71. in the period 1790-1921, the Mappila warriors

visited this place and sought blessings.

In the 1850s, the British authorities in Malabar submitted to the Governor the

decision to raze the tombs including Mampurum Makham and carry out cultivation in place

of the destroyed jars, but the Governor, fearing the far-reaching consequences, froze the

decision.

Chemban Poker, Attan Kurikkal, Umar Khali, Aukoya Musliar, Qussai Haji, Ali

Musliar, Warian Kunnan and Pangil Ahmad all maintained an unbreakable connection with

this maqam. Before the anti-government riots, the Mappilams used to go to this maqam and

seek blessings. Rumors that the White Army had destroyed the Makham was one of the

main reasons why the Malabar Rebellion turned into a bloodbath.

71
Nisamudheen (mamburam thangal)

57
For all these reasons, the British authorities tried to obstruct the pilgrimage to the shrine at

various levels. Along with the Mappilas, the lower castes looked up to Hassan Jifri and Syed

Alavi as their saviors. Therefore, it is a place of pilgrimage for the lower castes.

4.7 AND NERCHA

Annual vows are held here for brother-in-laws. This is known as Uroos. Foreigners and local

alike come to participate in the New Year vows held in the church. Maqbara Ziarat, Salaat

Halqa, Mawlid and Khatam Dua were the vow programs.

After the death of Syed Alavi, Syed Fazal started the famous Urus, which is known today as

Mamburum And Nercha, in connection with his year 72. The main programs are Khatam

Dua, Mawlid Recitation, Religious Lecture, Food Donation etc73. Hassan Geoffrey's oath is

in the month of Shahban in the lunar year. Started by Syed Alavi in the name of Hassan Jifri,

the Salat Halqa is being conducted every Friday night without interruption. The vows and

related ceremonies are held under the management committee of Darulhuda Islamic

University based in Chemmad.

4.8 PATTAMBI NERCHA

The yearly feast at the Pattambi Mosque, Pattambi Nercha, is celebrated in Pattambi, which

is around 55 kilometres from Palakkad74. The celebration is held in honour of Malabari

Muslim saint Aloor Valiya Pookunjikoya Thangal.

A vibrant procession of colourful floats, caparisoned elephants, and traditional

musical groups like the Thayambaka and the Panchavadyam celebrate the celebration. To

participate in the celebrations and rituals, people come from all over. The village is

72
Ibid P34
73
Ibid P34
74
Ask neeraj pt pattambi nercha 2015

58
illuminated by electric bulbs and colourful serial lights, making the entire landscape visually

appealing.

Other folk art forms, like Kolkali and Duffumuttu, are performed at the festival in addition

to the numerous rituals and offerings that are conducted as part of it. The parade ends after

dusk.

4.9 KONDOTTY NERCHA

Thousands of devotees attend this Nercha, which is held at the 18th-century Pazhayangadi

Mosque. The largest Muslim festival in Kerala is the three-day Valia Nercha feast75. Close

to the mosque, the Mughal-style mausoleum of Sufi exponent Mohammed Shah was built.

The Muharram celebration is not given great attention by Kerala's Muslims. The Muslim

Rowther, who speak Tamil, commemorate the day with great fanfare. The most significant

Muslim festivals celebrated around the world are Eid and Bakrid, Ramzan Perunal, and Hajj

Perunal. On each of these days, all male Muslims in Kerala gather at the mosque early in the

morning to give group prayers76.

Muslim women occasionally visit mosques to perform Eid and Bakrid prayers,

though this is uncommon. Fitr Zakat is the practise of distributing rice or wheat to the

underprivileged on the eve of Eid. The wealthy sacrifice goats or other animals on this day

of Bakrid and give the meat to the poor. These actions are being taken to guarantee that, at

the very least on these days, all Muslims in Kerala, whatever of their socioeconomic status,

will eat well.

The orthodox Muslims of Kerala hold Moulood during the month of Rabi-ul-Awwal.

Actually constructed in very lyrical prose, mullood are songs that honour the Prophet

75
"Kondotty Nercha | Festivals and Fairs in Malappuram"
76
Kondotty News

59
Mohammed. Instead of Moulood festivals these days, Miladi Sherif is observed by holding

public gatherings. Muslims, who adopted Hindu practises, also celebrate various Muslim

Festivals in their mosque. Similar to temple festivals, the Theruvathu Mosque of Alathur

Taluk holds a large event each year. The celebration attracts attendees from all communities

as well as from the nearby Tamil Nadu districts. The mosque has a jaram, or tomb, where

the said bones of a scholarly Sheik are interred. Nearly identical to temple rituals are the

rites performed here. The urus festivals are observed over a number of days at numerous

mosques. At the graves of religious saints and philosophers, many frequently make prayers

and offerings.

4.10 BEEMAPALLI URUS

beemappil urus One of the Kerala's historic Muslim sites of prayer is Beemapalli Dargah

Shareef. The Dargah is devoted to Beema Umma, a member of the Prophet Mohammed's

family. It was once thought that Beema Umma and her son had travelled here from Arabia to

spread the word of Islam. In honour of Beema Umma and her son Sayyidussaheed Maheen

Aboobaker, who were buried here, the Urus Chandanakkudam celebration is conducted

every year in Beemappalli77. It is thought that the medicinal water from Beema Palli's wells

has the power to heal any illness. One of Beemapalli's two wells has hot water, and the other

has cold water. The water in these sources is supposed to remain potable even during the

worst drought.

The annual celebration of Urus begins on Jama dul Akbar and lasts for ten days. As

prasada, the flowers, silk cloth, and oil offered at the tombs are given to the worshippers.

The festival starts with a dua prayer and a procession led by the Imam of Bema mosque.

Religious speeches and cultural programmes are conducted during the festival.

77
K abdunnasar vahabi Maqbara charanagal

60
4.11 KANJJIRAMATTAM NERCHA

The kanjjiramattam nercha is the one of the importent festivals of Kerala. The Kodikuthu

festival is a highlight of the Kanjiramattom mosque, a shrine to the Sufi saint Sheikh

Fariduddin. The chandanakkudam ceremony is the festival's main draw. During this

ceremony, pilgrims enter the mosque in a procession while holding pots covered in

sandalwood paste. The procession is accompanied by about six caparisoned elephants and

folk performances. People can view traditional Muslim art forms like Oppana and

Mappilappattu throughout the festival. Kolkali and Duffmuttu.

4.12 APPAVANIBA NERCHA

The appavaniba nercha is one of the well-known festival among Muslims. People from all

around the state of Kerala participate in the Appa Vanibham Nercha at the Idiyangara

Sheikh Masjid in Kozhikode district, a celebration that is open to everyone regardless of

caste or faith. During the festival, believers make offerings to the mosque in the form of

newly-grown crops and clothing. Also presented to the mosque as offerings are miniature

versions of human bodies and limbs. Appa Vanibha Nercha is a festival that has been

celebrated for more than 400 years and draws a large number of devotees. The management

of this mosque includes a number of religious organisations and charitable organisations.

4.13 OMANUR NERCHA

Sunni Muslims observe the Omanur Nercha, which is a celebration of brotherhood,

hospitality, and social harmony among the many religious groups in south Malabar. In

addition to bothering Salafi Muslims, this intriguing syncretic event and the procedure of

61
food distribution in several villages of south Malabar must also be incomprehensible to

many Indians, particularly in light of the cow vigilantes who sow terror across the nation78.

Hundreds of villages in south Malabar in Kerala celebrated a holiday by distributing

beef and coconut rice to the residents, irrespective of their caste and religion, exactly one

week before Mohammad Akhlaq was slain in Dadri for reportedly consuming and keeping

beef at home. For instance, 1.5–3 quintals of beef were prepared and served to close to 200–

300 households in a single community. Sunni Muslims observe Omanur Nercha every year

on the seventh day of the Islamic calendar, Dhu al-Hijjah, with feelings of piety and

solidarity. The provision of food to the entire community during the festival is particularly

interesting, as is the way that villagers, regardless of their level of religiosity, give their time

and money to uphold the custom. While the ritual and performative aspects of Nerchas used

to be the site of religious piety, its celebratory aspects question the politics of religious

exclusiveness. Villages in south Malabar's Ernad taluka celebrate the Nercha celebrations

twice a year by distributing free meals to the general public. The Omanur Nercha and the

Rabi-ul-Awwal Nercha are the two events (celebrated on the birthday of Prophet

Muhammed). Regardless of their religious beliefs, people eagerly await the Nercha choru

(Nercha supper) prepared by skilled local cooks during these two joyous days. Hindus in

south Malabar contributed money, assisted Muslims in the kitchen, and consumed the beef

that their fellow Muslims cooked both before and after the lynching of Akhlaq and Junaid by

the thuggish gau rakshaks and even before the Sangh ideologues unleashed violence across

India in the name of cows79.

78
Samsul ulam (Andu nerchayum qabar siyarathum)
79
Bulbul dawa varshika ppathipp

62
Beef is a staple food offered at weddings, Nerchas, and other festive occasions in south

Malabar. Some years, at Nercha locations, people raise a stink about not getting their fair

part of the beef rather than the slaughter of cows.

4.14 NERCHA AND SACRED HOSPITALITY

In their work Dale and Menon (1978: 526) noticed in their work that the Islamic religious

calendar does not include Nercha, which is Arabic for vow. They contend that Nerchas are

seasonal harvest celebrations that share the same ceremonial structure as Hindu holidays.

They came to the conclusion that Nerchas are a local Hindu festival, similar to velas and

purams. The Nercha I'm describing here, however, honours the martyrdom anniversary of

Omanur shuhadas (martyrs) who fought the feudal rulers to protect their social and religious

rights. This event, which occurs on the seventh day of the Islamic month of Dhu al-Hijjah, is

observed in several communities in south Malabar80. Kunjali and his two companions of

Bimbanoor (Omanur) fought against the feudal lords to defend the dignity of the converts,

and they were brutally murdered on November 22, 1716, according to local historical malas

(ballads) (seventh Dhu al-Hijjah 1128). Despite being the epicentre of the Nercha, Omanur,

close to Kondotty town, is celebrated in a number of nearby villages. Malas and mawlud

(recitation of the appropriate literary genre on the occasion of the Prophet's birthday or the

death/birth anniversaries of Sufi saints)[1] and food distribution are special assemblies held

at mosques.

Even though it is typical for Hindus in Kerala to consume beef, I am especially

interested in sharing tales from three villages in the Ernad taluka that illustrate the syncretic

heritage of close cooperation and respect between the various religious communities there.

In my three years of fieldwork in south Malabar, I have observed the "holy hospitality" of

80
Parkin, D. J. (1994). Continuity and autonomy in Swahili communities: inland influences and strategies of
self-determination. London: University of London.

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the Malabari Muslims as one of their distinguishing traits. The phrase "sacred hospitality"

was first coined by French Catholic scholar Louis Massignon to describe the kindness he

experienced from Muslims, particularly from the Alousi family in Baghdad.

4.15 HINDUS’ CONTRIBUTION TO THE NERCHA

The cow has been utilised as a symbol of reciprocity between the Hindus and Muslims of

south Malabar long before it was turned into a political and communal weapon and a means

of killing Muslims. According to my anthropological research, not only Muslims but also

Hindus and Christians make significant contributions to the Nercha celebration. Even during

the colonial era, Hindus took part in Nerchas and made such an interreligious contribution.

Razak (2007: 28) notes that "during the colonial period, Hindus zealously participated in

Nerchas conducted in various sections of Malabar, citing colonial documentation and press

accounts. Hindu and Mappila drummers both took part in the Malappuram Nercha, which

was held in March 1924, just three years after the Malabar uprising, demonstrating once

more that "Hindu-Muslim solidarity had not been wounded in Ernad." One can still find

such a custom today.

One of the most significant Hindu temple celebrations in the Cherukulam village

throughout the 2000s was Chathangottupuram pooram. The Chettis graciously donated

money to Nerchas while selling bangles at the pooram. As a result of the loss of agricultural

employment, Chetti is "an aggregation of a variety of occupational castes of Tamil Nadu"

that relocated to other regions of South India for trade (Singh 1998: 669). Chettis consume

meat, according to Thurston (1909: 213), while others claim to be vegetarians. Chettis who

traded various items in south Malabar consumed meat and helped fund a festival that

provided beef to the populace as a feast. They arrived during those times to collect food, but

many of them also ran temporary trade booths at the festival marketplaces. According to my

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elderly Chetti sources, Payyand and Pullara Nerchas were just another temple celebration

where they could sell their wares. However, their local business has been impacted the most

because of how the Nercha is now handled.

4.16 THE CHANGING NATURE OF NERCHA

In some areas of Malabar, relations between Muslims and Hindus are slowly deteriorating.

The polarisation of Hindu and Muslim groups as two monolithic and hostile blocs is thus a

relatively new occurrence in Kerala, according to Dominique-Sila Khan (2013: 78).

However, the Hindus did not oppose and criticise Nercha as a religious holiday; rather, the

Muslims assaulted Nercha celebrations. Among Muslims in Kerala, there is a great deal of

hostility between the various religions, particularly between Sunnis and Mujahids. For

instance, these villages just celebrated Omanur Nercha on August 29, 2017. Both members

of the Hindu and Christian communities contributed money and gathered their fair portion of

food for the Nercha. For religious grounds, however, the village's Mujahid and Jamat-e-

Islami members avoided the Nercha.

According to their teachings, Nercha corrupts "true Islam." The older generation

recalls that the Nercha has altered over time, as have many of its distinguishing

characteristics. The "reformist" Mujahids' critique was a major factor in the transformation.

They view all of these actions as shirk (polytheism). They are adamantly opposed to the

syncretism of Muslim culture, which includes the Chandanakudam and Nerchas celebrations

held in Trissur or Changnacherry, respectively. According to Peter van der Veer's (2005)

syncretic theory, it would be accurate to claim that while Mujahids view Nercha negatively

as "a corruption of absolute truth" and contributing to the decline of the pure faith, Sunni

Muslims view it positively as a syncretic tradition that fosters tolerance. Most Sunni

Muslims abandoned their syncretic cultural practises in order to defend themselves.

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 CONCLUSION

The main object of this study has been to examine how these Malabar spiritual customs

mobilize the Sunni groups of Kerala Muslims, to a self-identified movement. I have

argued in this study that despite criticism from other Salafi/Mujahid or Jama‘at-e-Islami

Muslims, the ritual practices, nechas as a major one, can be legitimately accepted as

proper Islamic ritual since the aim of these practices is to attain closeness to God, his

Prophet, other Auliyas and sufi saints. Throughout this work, I have presented a wide-

ranging discussion ofnerchas , its composition and presentation prevailed in Kerala region

of Kerala. Most of their rituals are observable because they are widespread in almost

every areas of Kerala. This discussion includes consideration as to how Sunni groups

regard their practices within Islam despite the criticism from Kerala Salafi groups and

members of newly emerged reformist movements. The spaces also should be considered

on which the questions of identity and belongingness emerge very prominently in Muslim

minds. Therefore, for Keralite Sunni groups, the reciting of nerchas are not simply an oral

recitation of the blessing phrase for the Prophet or other sufi saints but should be seen as a

means to communicate spiritually with them. The very visible ciphers and signs of the

performance itself hold for their communal and cultural identity.

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