ABSTRACT
The small coastal fishing town of Tanur
was one of the earliest settlements of Muslim in India. Before the twenty first
century, many foreign and native students where visited and studied here. As
the historical record, Tanur Valiya Kulangara Palli Dars was the first
and well-known religious institution in Kerala which was started by Sheikh
al- Imam Muhammed Abdullahil Halrami (R) in 675 AH. It had also a sufi
heritage that many sufi scholars like Sayed Hasim Thangal, Sheikh
Abdullahil Halrami, Valiyamkod Umar
Qali, Sheik Avukoya Musliyar, Sheikh Abdurahman Annakshabandi, Yusuful Falfari,
Aminummantakattu Pareekutti Musliyar, Pangil Ahmad Musliyar, Quthubi Muhammed
Musliyar, Shamsul Ulama EK Abubacker Musliyar and Sayed PP Thangal,
etc. lived and took service. This paper deals a sufi heritage study of
Tanur with the special references on Sheikh Abdurahman Annaqshabandhi.
Key words:
- earliest settlements of Muslims in India, Tanur Valiya Kulangara Palli
Dars, religious institution, sufi heritage.
1 INTRODUCTION
Tanur
is widely prominent and well-known in the history of Kerala and India especially
for its religious institutions, dedication in the freedom struggle and it is
also a famous sufi hub in Malabar region. It, one of the earliest
settlements of Muslim in India, has an illuminating religious heritage,
political awareness, cultural prosperity and communal balance, albeit the
majority of its inhabitance is Muslim which approximately 77% of the total
population. Muslims has an inextricable role in the development of the Islamic
culture in the district and in the sustainable religious harmony of Kerala and particularly
in the demonstration of strong belief and patriotism in the freedom struggle
against colonial powers. The Muslims community of Tanur is more advanced in the
culture, education, social fraternity, political identity and religious
vibrancy. Tanur has a sufi heritage that the renowned religious and sufi
scholars such as Sayed Hasim Thangal, Sheikh Abdullahil Halrami, Valiyamkod Umar Qali, Sheik Avukoya Musliyar,
Sheikh Abdurahman Annakshabandi, Yusuful Falfari, Aminummantakattu Pareekutti
Musliyar, Pangil Ahmad Musliyar, Quthubi Muhammed Musliyar, Shamsul Ulama EK
Abubacker Musliyar and Sayed PP Thangal, etc. educate and show the
way the community on the spiritual way.
2 SUFISAM
Sufism
is the concept that the gratification of God almighty and real truth can be
found through the prayers and meditations rather than any other rough reasons
and senses. In this way the man who accepts this way should be cleared from all
types of carelessness and irregularities. This is the real path of Prophet
Muhammad (PBUH) which he led his whole society to the way of truth from the
ashes of backwardness only through his magnanimous personality. So it is the
only way to find the path which God almighty Allah instructed to entire world.
Sufis are the real
Muslims and real Muslims are only Sufis, also named others in Islam Wali, Murshid, Sheikh, and Darvesh. Only the experiences and
hard working lead to this great path. They help the community to get victory in
two houses. The eminent scholars discussed and defined about the sufi
and Sufism.
Imam Gazali
explains the Sufi ways: -“Sufis method is to attain spiritual
perfection by means of theory and practice. The Sufism is to mortify the self
and acquire freedom from baser passions and evil attributes so that the heart
may get rid of the thought of anything save God and to embellish it with divine
remembrance”.
Abu Ali Al Rudhbari
has defined “a sufi as on who wears wool over (his) purity, gives his costs
the taste of tyranny and braving overthrown the world, journeys in the pathway
of the chosen one (i.e. Prophet (PBUH))”.
Imam Qushairi,
who is an author of famous Sufi book Rasail says “the sufism is
the way of purity (Safa) of inner and outer life”.
Sheikh Ul
Islam Zakariyyal Ansari defines sufism beautifully “sufism
teaches how to purify one’s life, improve one’s morals, and build up ones inner
and outer life in order to attain perpetual bless”. Its subject matter is the
purification of the soul and its end or aim is the attainment of eternal
felicity and blessedness.
Abul Hasan Nuri
says: -“sufism is the renunciation of all selfish pleasures or in other
works giving up of all unlawful carnal pleasures”.
According to Abu
Ali Qazwini “sufism is good manners”.
Abu Mohamed al Jurayri
says:- “The sufism is the building up of good habits and keeping of the
heart from all evil desires and passions.
Muhammad bin Ali
expressed that the sufism is goodness. Then the sufism nothing
but the following things:-
1. The
purification of the senses and the will.
2. It
is the effacement of one’s desires in the will of God.
3. It
is the building up of a solid wall between the pure self and gog and magog of
passions and desires
4. It
is the true way living God, scarifying them in his way and avoiding of what is
forbidden and the performing of what is ordained by him”.
The spirituality is the focal point and the back
born of Islam and it has a lot of unavoidable and un-forgettable roles in the
multi-faced development of the Muslim community. It has been undergone for a
lot of discussions as well as criticism. William. C. Chittick observes “the
spirituality or the sufism as the life giving force of the Muslim
community”. Reading the vast and wide meanings of Sufism or spirituality, we
can see the both observations and opinions. While Mr. Robert Grave
observes “the spirituality is as the isolated face of Islam”. Sadiya Dehlavi
sees the same spirituality as the real face of Shari’a. When Robert
Grave illustrates the sufism as the significant minus point of
Islam, Sadiya Dehalavi elucidates the sufism itself as the
significant plus point of Islam. The serious conflicts between these plus-minus
observations are the power of spirituality and its importance in the history.
Nowadays, there are many orders in sufism to
make glory the life and death of mankind here and hereafter. Qadiri,
Chisthi, Suhrawardhi, Shadhuli, Naqshabandhi, etc are some orders exist
nowadays in this world. All of these orders have different views and concepts
on behalf of the Quranic and Prophetic verses. The psychological
methodology of these orders attracts mankind to the wide world of sufism.
2.1
Qadiriyah Order
It
is born in 6th centaury at Iraq. It had an significant
standard amidst all thariqahs. It is known in the name of Abdul Qadir
Jeelani. He had many super human activities. So many people attracted in it
and converted to Islamic religion. This thariqah took place after
departure of Abdul Qadir Jeelani, his some students and followers
established a community to go on path of Sheikh Abdul Qadir Jeelani.
2.2
Naqshabandi Order
Nakshabandi
order is branded in the name of Bahaudin Naqshabandh. It has a
special methodology. Through this way sheikh leads the followers to the
right path which is the unconditional remembrance about God Almighty Allah.
Holy verses of Holy Quran: “Be afraid of him, and then He will teach
you”. That is why one who will be taught by almighty Allah, will get
more knowledge to lead their society and followers to the right way of success.
Sheikh will protect this disciple carefully. Everyone he cannot do
nothing evils without his moral permission. Then, it is understood that this is
the way and life of prophet (PBUH) and his companions.
2.3
Chishthiyah Order
This
is one of the main sufi brotherhoods of south Asia. Chishthiyah takes
its name from the village of Chishth at Hearet in western Afghanistan.
It is related to seventh caliphate Mueenudheen Chishthi. It is characterized
by an extreme enthusiasm for ecstatic listening to music and poetry.
Abu
Ishaqu Shami was founder of this thariqah. The
Chishties follow five basic devotional practices
1. Reciting
the names of Allah loudly, sitting in the prescribed posture at prescribed
times.
2. Reciting
the names of Allah silently.
3. Regulating
the breath.
4. Absorption
in mystic contemplation.
5. Forty
days of spiritual confinement in a lonely corner or cell for prayer and contemplation.
2.4
Suhravardi Order
Master
of Avariful Maarif sheikh Shihabudheen Omar Assuhravardi was the sheikh.
Its main axis is to division times on its appropriate term to peoples from
fast, standing and industrious on stimulated prayers, faction and rituals and
on telling isbath and nafye
as
it is a practice in heart. This order reached to Indians by the hands of Sheikh
Bahaudheen Zakariya Multhani, his succession was from Shihabudheen Sheikh.
2.5
Rifae Order
This
thwariqahs main growth centre is Iraq. Ahmadubnu Aliyyu bnu Yahiya,
famous scholar of Shafei-jurisprudence, is one of the prominent khalifas
from Rifaiyah. This order is mating to his grandfather Rifayathul
Hasanil Makkiyyi. This order never receipted any contradictive theories or
ideas from Quran and Hadith. His sufi life was fully
included in shari’a laws.
2.6
Shaduli Order
This
is called on the name of Imam Abul Hasan shaduli , they say if anyone
want hereafter life he must avoid this world life, because this world have not
any connection with after this world. If anyone to get here after life then he
will be avoid the hereafter. One who acts for henceforth is woman and one who
acts for this world is bisexual. One who perform for Allah, he is the
man and he must go forward through the Vahjathul Vujood this is the
pledge of Shaduli order. The mureed will perform the ritual
ablution after he face the sheikh, sheikh will instruct la
ilaha ill allah and after the mureed will go for repentance.
3
ISLAM IN TANUR
Like any other religion, Islam found its
footsteps in Kerala early years through the Arabian traders and companion of
prophet Muhammad (PBUH), Tajudhin and Abdu Rahman Samiri, it was in prophetic era In Mecca.
Coastal areas have utmost position in the spread of Islam because it was
epicenter of all transactions. The caravan under the leadership of Malik bin
Deenar (R) arrived at Kodungalloor and they establish mosque as
first in Kerala. The Kodungalloor was the first centre of Islamic
revelation in Kerala.
By the coming of Arabian traders was started
Islamic propagation. The Islamic belief handed over to indigenous residents
they embraced Islam with the nature of openness. The hospitality of regional
rulers to Muslim traders and propagators was noticeable they helped them to
make Islamic ambiance in Kerala. They helped also in the building of mosques
and other Islamic institution with financial assistance and mental support.
The prominent historians’ views that Islam
was reached in Tanur by the hand of Malik bin Habib (R), who is son in
brother of Malik bin Deenar (R). The first Qali (Islamic
Jurisprudent Judge) was Ali bin Jaleel and the first mosque was Punnakkara
Masjid, which was situated in the north side of Tanur town Juma
Masjid and it was destroyed by the havoc.
4 SUFI SCHOLARS IN TANUR
Islam
has very deep influence in Tanur. It is being a very leading religion,
the cause of influence related to religious scholars, religious institutions
and sufis because of their propagation. So they have very well influence
among Muslims in Keralates. The prime cause of reverence of Muslims is that
they helped Muslims to embrace Islam through their works and deeds. Mainly,
Islamic education and its activities are based on Tanur Valiya Kulangara
Palli, which is situated in Tanur town. Here a traditional education
which is started by Sheikh Abdullahil Halrami in 675 AH.
The Muslims has a peculiar culture and
tradition in Kerala mainly in Tanur. Sufi respect is one among them. They
help to spread of Islam in every region. As other region, sufis of Tanur
are on different ways some sufis hail from overseas, somewhere indigenous
scholars and some sufis appear for their service as a visiting teacher
all are followed the different sufi orders.
4.1 Indigenous Sufis
1. Sayed Muhsin Tangal,
2. Muchikkal Arabi Uppapa,
3. Aminummantakathu Pareekutti Musliyar,
4. Tanur Umar Qali
5. Paravanna Muhyadeen Kutti Musliyar and
6. Sayed PP Tangal Kananthalli, etc.
4.2 Migrant Sufis
1. Ali bin Jabir, who is
the first Qali of Tanur
2. Sayed Hashim Tangal,
3. Sayed Attakkoya Tangal,
4. Sayed Kunchu Seethi Tangal,
5. Sheik Abdullahil Halrami, who
is the first mudarris of Tanur Valiya Kulangara Palli Dars
6. Sheik Abdurahman An Naqshabandhi and
7. KK Abubacker Hasrath, etc.
4.3 Sufi Mudarris in Tanur
1. Veliyangodu Umar Qali,
2. Sheikh Avukoya Musliyar,
3. Sheikh Yusuf al Falfari,
4. Pangil Ahmad Kutti Musliyar,
5. Karingappara Muahammad Musliyar,
6. Velliyppuram Saithalavi Musliyar,
7. KC Kunchu Muhammad Musliyar,
8. KPA MoideenKutti Musliyar,
9. Pathi Abdul Qadir Musliyar,
10. Quthubi Muhammed Musliyar,
11. P Ibrahim Musliyar,
12. KV Muhammad Musliyar,
13. EK Abubacker Musliyar Shamsul Ulama,
14. Beeran Kutti Musliyar and
15. CM Usthad, etc.
5
RELIGIOUS ASPECTS OF SUFIS
As far
as Muslims concern, the sufis admiration is a ritual they expecting gain
from God from it. However, to Keralates they have traditional history also in sufis
reverence. Because, almost all saints had helped local Muslim Community convert
those to Islam from traditional religion. Those tireless and earnest efforts
caused Islamic growth in Tanur. Hasim
Thangal is one of the sufi saint of this type; he caused to much
more persons to be Muslims. Another important faction that facilitates the
growth of Islam in Tanur was the work of sufis and Divine, who
have greater popularities and influences among the common folk; their
accessibility to commons generated much enthusiasm and inspiration earning many
voters to the new faith and ideology. Various mosques found in different parts
of Tanur are in one way or other associated with some sufis or Divines.
6 SOCIAL ASPECTS OF SUFIS
All sufi saints were
led Muslim community through the spiritual way. They gave spiritual foods to
materialistic appetite. Some were intervened in all problems. They kept vigil
over the community in Tanur and Kearala, whether they Muslim or non-Muslim.
Moreover they socially and culturally flourished by giving them timely
instructions and feedbacks. So that, some Saints remembered as social reformers
rather than spiritual leaders, all people pays their reverence to saints as a
reformist. Once colonial hands upheld in Kerala, especially in Tanur, when some
saints played crucial roles against colonial invaders. They encouraged locals
to fight against imperial powers as much as possible way. Aminummantakatthu Pareekutti Musliyar and Pangil Ahamad Kutti
Musliar were played a
crucial role in this time. They fought against them through the spiritual
power. Therefore, those, reminiscence remain alive everywhere and in all minds.
7
ABDURAHMAN SHEIK ANNAQSHABANDHI
Sheikh
Abdurrahman Naqshabandhi, the greatest Naqshabandhi Sheikh
in Kerala, is also hail from Yemen. His family was famous in the country
and its neighbors. Some of his family members migrated to India under the Imam
Ahmed al Yemeni and they stayed at Kunthapuram. The grandsons Sheikh
Ahmed al Yemeni travel in to Mahi and settled there and built a
mosque. His son Ali al Yamani was the father of Sheikh Abdurrahman An
Naqshabandhi.
After the demise of his father, Sheikh
Abdurrahman Nqshabandhi travelled to Tanur. From the childhood, he
was an accepted and eminent personality among teachers, friends and common
people. He expert in all knowledge and imbibed what he can do in his short
life.
He received twareeqath from the great Sheikh
Abu Abdullah Ahmed bin Sufi Annuncheri (R). After this noble and notable
position, he sunk in the depth of spirituality and spent most of his life
sacrificing all of his luxuries and comfort abilities in favor of God almighty
Allah. He earned throughout his life many more disciples in various parts of
the world.
Within the short period of his propagation, Sheikh
Abdurrahman Naqshabandhi was influenced by people for their relief from
sick and tensions. Parappanangadi, Tanur, Tirur and its neighboring
places have witnessed his magnanimous personality. After the fabulous and influential
life, He passed away on Shawal 20 on Friday 1322 AH. He was 80 years old
that time. His tomb is located here by his mosque in Tanur.
He has written many more specious and noble books
like Sharh Qaseedathi Allafal Alif, Dikrul al Mouth, Sharhun ala Thuhfathil
Mursalath, Kithab Ifalathul Kudhusiyya. The last book Ifalathul Kudsiyya
is a torchbearer in to the specialty and fidelity of Naqshabandhi order.
8
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AUTHER
Muhammed
Naseel NP is a master student in the department of Arabic in Madras University,
Chennai, India. He is obtained his degree and master in Islamic Studies from
Darul Huda Islamic University, Kerala, India. His PG thesis was on ‘Maharashtra
Muslims: A study on their socio-religious life’. During this period he is
completed degree in Sociology in IGNOU, India. His areas of research interest
are socio-religious life of Indian Muslim, Muslim women studies and Hadith and
Related Science. He had written many articles on national international
magazine and journal. He welcomes communication through email: naseelnp@gmail.com
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