Hadrami Diaspora; Frameworks of Hadrami scholars in Socio-Spiritual reforms of Muslims in Kerala

Hadrami Diaspora;

Frameworks of Hadrami scholars in

Socio-Spiritual reforms of Muslims in Kerala

     Concerning the Kerala Muslim history, Hadrami scholars had a vital role

in defining the socio-cultural awakening deeds and spiritual leadings. Their

enthralling renaissance movements can be comprehended as efficacious magic

bullets to the quandaries of the contemporary world against the arising questions

and wicked tricks. In fact, The Hadrami people are inhabiting the Hadharmaut

region in Yemen and their descendants longed into and happened in the Indian

Ocean coasts in worldwide diaspora. This migration of Hadrami scholars to

Malabar of Kerala produced tremendous changes in the life and culture of

Muslims of Kerala, as happened elsewhere on the other coasts. So, this paper is

an attempt to explicate the significance of Hadrami scholars in the socio- cultural

field of Kerala Muslims. This migration was mainly towards the Malabar region,

the western coast of India, where the rulers have been very cordial towards the

immigrants from the Middle East. This kind of people played a very significance

role in the religious, social reforms and cultural amity in Malabar. Cause of this,

the Hadrami tradition is still followed in the religious affairs of Malabar. Above

all, other religion professing people whom neglected by other upper casts, were

become hugged Islam as they found the Hadrami scholars as saviour and

redeemer and their path as a truth and acceptable one. Finally, in this kind of facts,

this paper will illuminate the socio-cultural systems and the spiritual leadings of

Hadrami scholars by highlighting the interference of other leaders and ground

breakers of other sector in the background of Muslim history in Kerala.

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Introduction

Before the arrival of Islam in Kerala, there was a trade relation between

Yemen in southern Arabia and provinces of Kerala. This relation became on the

sly a religious connection through the continually financial interaction of

Hadrami Sayyid, especially, after the arrival of ebullient Sufi scholars in

prophetic tradition, from the Hadharmouth in Yemen to the Kerala. Following

this it had taken fast and furious in Islamic tradition through the powerful words

and deeds of Hadrami Sayyid. Indian Ocean was a common centre in which every

economical sea routs-connected the countries around Southern Chinese Sea,

Northern Atlantic Sea and Mediterranean Sea- would connect. Mukalla and Shihr

pots in Hadharmouth, in Yemen, were one of the most important trade market

long lasting between Arabia and India. Even if there was trade relation between

East Ocean countries and South African countries before the coming of Islam.

Above all, Eathen in Yemen sea shore in Southern Arabia, Jidha in Arabia,

Kambe, Surath, Mumbai and Malabar in India and Aje and Malakha in Peninsula

were widely known trade markets. In fact, the Sufi and scholars had targeted the

Indian Ocean along with their trading as trade as other traders targeted the

economic benefit. Western global trading in India before the sovereignty of

European countries, introducing the Sufi scholars trading network locating in

Eastern countries. Although, Hadrami Sayyid spend their time for propagation of

Islam throughout sea routs of India along with their splendid efforts.

Islam in Kerala

Islam is the second most practiced religion in the Indian state of Kerala

according to the last census report of Indian government. It is most professing

religion by its various and unity programme among its care takers.

Islam might have been introduced in the region by the Arab traders in the

7th or 8th century AD. Like the Jews and Christians, the Arabs also settled down

at Cranganore and established a separate colony of their part of the town.

According to a tradition, Cheraman Perumal, the last of the Chera kings, became

a convert to Islam and travelled to Mecca and this event helped the spread of

Islam in Kerala. After this wide spread of Islam, there only two ways to profess

religion as historians concepts. Firstly, through the life style of Arab merchant,

secondly, through the propagators of Islam from West Asia especially from Arab

nations.

So, eventually, many scholars were migrated to ocean coasts and calls

people to the vast oasis of Islam. In this way, Hadrami Sayyids were this kind of

model. Then they have most influence among Kerala Muslims by their Paramount

deep knowledge and charming life style. It is not able to study their contributions

in socio-educational streams of Kerala and their history also.

Educational reforms of Hadrami Sayyid

It is hard to define the contributions of Hadrami Sayyid in Islamic

Education field of Kerala. Most of them had published a lot of new and innovated

books in wide variety of educational section of Islam, and were we encaged in

teaching of Islamic knowledge, making great journeys over their lifespan wholly.

Thus they had offered their precious contributions in different fields of Islamic

knowledge like Jurisprudence, Sufism, exegesis, prophetic traditions, Astronomy

etc.

For instance, Rabeeul Qadr, the composition Sayyid Shekh Ahmed bn

Hasan Faqrul Vujood who dwelled at Veliyamkode. Kitabu Silsilathi Sadathil

Alaviyya, Qaseedathun fi-thawassuli bi-aabayi Sadathil Kiram, Qaseedathul

Munajath the compositions of Sayyid Muhammad Attakkoya Thangal at

Munduparambu, Lavamiul anwar, Jamiul Favayid the poetic compositions of

Sayyid Ahmed Kunjhi Koya Thangal. Thariqul Arab val Arabiyya min Navabie

Ulamayi Malabar the composition of Sayyid Abdurahman Impichikoya Al

Aidaroose who was president of Samastha Kerala Jamiyyathul Ulama. Al

irshadathul Jifriyya fi-rradhi ala Dalathin Najdiyya, Al Qavaqibu dhurriyya the

composition of Sayyid Jifri and Saiful Bathar, Udhathul Umara the composition

of Mamburam thangal.

Bukhari Sayyids of Kerala also contributed the considerable composition

in Islamic educational field Mathwali-ul Huda al Bunduka, Adabul Aql the

composition of Sayyid Hamid Koya Thangal. Swafwathul Kalam, Al Matharij,

Adabul Muslim the composition of Panur Thangal are some examples of their

literary works.

Renaissance of Hadrami

Hadrami Sayyids are renovate teachers, who had led to divert Islam to its

real originality by emancipating the Islamic civilization of Kerala from Sheikh

and other influences. The leaders such as Mampuram Thangal lead the people to

the real path of Sufism and wiped out Shiya Islamic ideas that had reached Kerala

from Persia throughout North India. Mampuram Thangal tried to guide the people

to the straight path and opposed the ideologies of Kondotty Sayyid the agents of

Shiya Islam through Fathwas. Thangal’s son Sayyid Fadhl also initiated to

remove the social religious anarchies. Mampuram Sayyids were bowing their

head in front of land lord was through the incessantly social innovative activities.

The new studies only indicate the political anti-British movements of Mampuram

Thangals and often forget their religious social innovations. The studies often

disfigure the innovative through Vakkam Moulavi and renovate researches.

It is praise worthy that the contribution of Hadrami Sayyid to spread Islam

from coastal area’s to rural areas and to enhance Islam there as Mampuram

Sayyids had done.

Islam arrived Kerala through the sea, consequently Islam spread and

flourished in the catal areas of Kerala in early time. At that time the most mosques

were in coastal areas such as Chaliyam, Kodungalloor and Quilandy. Islam

enhanced in the rural areas by the blessed hands of Islamic leaders such

Mampuram Thangal. Islam flourished in rural areas when farmers embraced

Islam seeing the emancipating unity thoughts of Islam in Mampuram Sayyids.

Many of the low-caste people were exerting in puddy fields. The population of

Muslims had increased in the period of Mampuram Thangal. According to the

sensus of revenue officers the population of Malabar Muslims increased from

170113 on 1801 to 382330 on 1851.

Mampuram Thangal created many mosques in many part of rural areas and

appointed his expert follower who can lead the religious social activities of

Muslim. Many mosques of Kerala is connected to Mampuram Sayyid Alavi

Thangal, North mosque Tanur, Kodinji old Juma Masjid, Chappanangadi Masjid,

Kanancheri Masjid, Moonniyoor Odungattu Chinappalli Masjid, Velimukku

Masjid, Muttichira Masjid, Ponmundam Masjid are some of them. Thangal

appoint scholars to these newly established mosque for Islamic activities. He

appointed Sayyid Abdurahman Ahammadal Thangal to Payyanad Masjid, Sayyid

Hussain Jifri Thangal to Kodinjhi Masjid, Sayyid Fadhal Thangal also tried to

build Islamic centre in many rural areas. Melakath Jumua Masjid is one of them.

Many other Sayyids had tried to establish Islamic centres in rural areas as

Mampuram Thangal had done. The Sayyids were bringing up the Islamic society

by establishing mosques and Sadath hones.

Through this deep influence of Hadrami Sayyids made the Kerala more

similar to Hadharmouth than North part of India.

Conclusion

It is impossible to read the Islamic history of Kerala except the Hadrami

Sayyids and their contributions. Truly, their socio-political and cultural activities

hadn’t noticed much more among historians. When they jotted down related to

them they compelled to avoid histories. Then Hadrami Sayyid were shortened in

anti-colonial writings only. So, historical studies also welcome to find out more

events and realise the people.

-------------------more about Hadrami people..-------https://en.wikipedia.org/wiki/Hadhrami_peopl