Abdul Kafoor A*
* Research scholar, Department of History, Bharathiyar University, Coimbatore
ABSTRACT
Deification of saints is common to most of all religions across the world. Even though monotheism remains the fundamental principle of Islam venerations of saints and shahids (martyr) has become a part of this semetic religion1. A strata of the Muslim community in kerala still continue the practices related to the jarams (nerchas) and the worship of saints. This kind of saint worship along with shrine visit could be termed as saint worship. Such shrines usually witness siyarat or pilgrimage. It is a common practice among devotees , to conduct Andunerchas or annual festivals in relation with the glorification of saints. This kind of practices can also be seen in many of the non-arab Muslim countries.
There are different opinions about the origin and dessemination of saint worship among Muslims. The widely accepted view is that the followers of the Shiyas sect in Islam were the first to begin saint veneration and to build jarams of their leaders. It is belived that saint wordhip began among muslims since the time of jew Abdulla Ibn Sa’b, who said to have embraced Islam and attributed wholiness to Ali (the leader of the shiya sect2 of Muslims).
The Shiyas began to have construced jarams on the tombs of Ali Hussain and those of Shiya imams3 at the early period of eighth Century AD. But the Abhasid Calif’s had attempt to invalidate this practice. Muthavakel, the Abhasid Calif had even sent orders to raise the projections over the tombs
Tomb worship in Middle East Asia
The custom of erecting tent or Qubba4 over the grave was rejected by the orthodox sections from an early period. In later years the tent the grave chapped or mausolium came to be known as Qubba. Imitating this Shiya practice various other sections of islam also started venerating the Qubba. The groves of Sufi’s and pious persons were treated like this. Several such places of worship have been destroyed mysteriously soon after the construction. Even some legends proclaim the self destruction of graves. The grave of the founder of Naksbandi order Bahavudheen, testified the argument. It has never become possible to protect such Qubbas for a long time. Many historians associate the worship practice of Arab tribes with the saint worship. Traditional accounts tell us that at the close of every pilgrimage used to stay in the Valley of Mina for celebrating the heroic actions and forefathers with songs.
It was the custom among the Quraishis and other Arabs to swear by their ancestors. ‘Wa-jadikka’ means, I swear by my forefather. Prophet Mohammed5 prohibited such swearings. Despite such prohibitions these pagan customs survived in Islam. The death ground or grave of ancestors were also of very much significant. In some Arab tribes, exists the tradition of giving solemnity to the grave of forefathers. The cult of forebearers is related to the cult of the dead. There exists the borderline differernce between the two types of worships. The cult of forebearers persues objects of relegious worships in the distant past, whereas the cult of dead seeks the recollection of more recent generations6. A developed forms of forebearer cult is true in the case of Southern Arabs7. But this tendency is a little as in the case of middle and northern Arabia. Holy Quran refers to ‘ansab’ or ‘nusab’ as a cult symbol of the pagan Arabs. Their worship is also prescribed and it is prohibited to consume animals butchered beside 8 them.
The role of Sufis in spreading Islam
The Sufis play a significant part in the spread and propagation of Islam in Kerala. Worshipping saints too dates back to the same background9. It is none other than the peace and austerisity of Sufis enticed thousands of people to Islam. Local historical studies reveal to us the names of many saints who propagated Islam in Malabar. Muslims devotional songs of Malabar, prasing saints like Sheikh Muhiudhin and Abdhul Kader jailani Sheikh Rifai have profound influence from the Sufi traditions. Malik Dinar was a leading figure in the propagation of lslam in Kerala . His enected mosques still exists in different parts of Malabar. Malik Dinar was a disciple of Hasan Basmi, a sufi of Iraq. Quick synchronization indegenious culture and tradition make Sufism always different.
Dr. Kunjali remarks that Sufism in Kerala has all the features of Tifa stage. This comment is made after analysing the observations of Spencer Trimmingham. Tifa, the third stage10 was surrender to a person during the Ottoman Empire of 14th Century. Khanqah is the first stage means surrender to God associated with the 10th century. The period between 1100-1400, is termed as Tariquah, the second stage means surrender to methods of disicipline. It was in this period doctrines were transmitted and rules were accepted. Taifa stage is remarkable because it was in the period Sufism become popopular among masses. This stage is also significant due to the replacement of ‘pir’ worship, with the sufi’s direct communication with God. The pir mediates Sufis with God
These developments show the devotionability of the Sufism as its peak deviating from its mystical character. Saint veneration practiced through worshipping his tomb and descendants created a great influence among laymen. whose objective was not the spiritual union with the God but cherishing their wordly desires. It is interesting to note here the lament of a Sufi mystic that none had ever came to him to show them the paths of salvation or washing out all their sins. But devotees approached the saints for seeking solution for their miseries in the physical world. It is a common belief among musilms that the invocation of malas such as Manjakulam mala11 and Mambaram12 mala would bring good luck to them. The period also saw the introduction of astrology, magic, belief in talismans and charms and other superstitions. Tifa13 stage is thus has witnessed changes in the transformation of Sufism. All these validate the statement that Sufism in Kerala has been introduced during Taifa stage.
The devotional culture which grew around durghas and shrines has send as a critical force in the development of Islam in the modern world. The less rigid with more accommodating nature of Islam is best seen in the shrines rather than mosques. The ‘nine walis’ of Jawa in Indonesia are the holymen, who decorate a distinct role in the spread of Islam14 here. Personal devotion and heroic nature of the saints in Sufism thus bridged diversemuslim and non Muslim worlds in many regions of Asia and Africa15. The different and distinctive roles of Sufis in society such as a source of blessing and healing bring a unique identity to them. They are miracle makers too, according to the devotees.
Syed Hussain in his “Ideals of Old Realities” emphasizes the weightness of Tariquah or ‘Tasawwuf or Sufism’. It is the interior dimension of islam. Along with this, the following of Sharia too is important. Tariquah16 shrins were closely inter woven. The spread of Islam in certain parts of India was first through the personal example of Sufi masters and then the establishment of sufi order. Later the spread of shariah and consequently the spread of Islams happened in these regions. A large number of communities in India have converted to Islam similar to what has happened in many parts of the World. The Khojas, Mamons and Bohars are the Sufi converts of indian subcontinent. The region of Mysore and Madras witnessed the propagation of Islam under Nather Vali Bhaba and Jameen Ansari. The conversion of Rawthers can be read along with this. ‘Nather Nagar’ in Trichirappaly is a famous tomb in South India associates with the saint Nather Shan18 and who was responsible for the spread of Islam in the South
Malik Dinar and his followmen are the pioneers in the Islamic missionary activities in Kerala. Tufhatul Mujahiddin describes the erection of ten musques between Mangalore19 and Qulion. The quasis of these mosques later became venerating figures in the Islamic history of Kerala. Both Malik Diner and his quasis are not strange to the devotees once they visit the maliqui mosques in Kasargod. The maquam at this mosque is that Mali Ibin Muhammed who was the quasi here.
The coastal State of Kerala saw many other preachers in later years to come . As they were learned in the laments Islam, they could decorate the position of spiritual leaders of the Muslim of Kerala. Abdul Quadar Khorasani is a learned and santy figure in Islam is known among the devotees is as the one who is related Ponnani, the “Little Macca of Malabar”. The period after the 15th century in Kerala, saw the emergence of different Tariquas20. The earliest of which was Chisti of Quaja Muhiyuddin.The first maqdum of Ponnani Zaunuddin-bin-Ali-Al-Ma belonged to this tariquah. Abdul quadar Jailani on other hand toed the Quadri Tariquah. Rifai Tariquah was the last and latest tariquas spreads in Kerela.
References
1. Jonathan Berky. The Foundation of Islam, religion and societies in North East, Cambridge University Press, United Kingdom – 2003 p:248.
2. P. K. Abdulla(Ed), Encyclopedia & Islam, Vol. III, Calicut, 1998, p:485.
3. Sayyed Hussein nasar, Ideas and Realeties of islam, London, 1975, p.148
4. W.R Troll(ed). Muslim Shrinessin India, Their Character, History and Significance, Delhi, 1992, p.11.
5. Yusuf Al – Quardawir, The Lawfull and Prohibited in Islam, Hindustan Publication, Reprint – 1990 P: 210-11.
6. Ibid. p. 211
7. Malabar had more relation with traders from South Arabia tan North Arab
8. Sura 5:4
9. Moulid Kitab ch muhammed and sons , tirurangadi, R-1992 Rifaimala
10. J . Spencer Trimmingham, Sufi Orders in Islam, p.1.
11. Manjakulam mala p. 1-3
12. Mambaram mala p.1-2
13. V. Kunjali op. cit., p. 60
14. It is belived that ‘nine wali’ are responsible for the spread of Islam in Indonesia. Unlike other parts of India in Malabar mosque became the centre of Sufi activities instead of Kangah Muhhamed Shaw tangal is only sufi established Kangah in Malabar on Persian model.
15. Ibid.
16. Sayyed hussain Nazer. Op.cit., p.121.
17. Ibid. pp. 122-124.
18. Quadir Hussain Khan, South indian Musalmens p.36 Call him Natherwalli in Ibid P-74.
19. Sheikh Zainubdin Op. cit., pp. 8-39.
20. Tariquah is a generic term, literally means ‘a path’ and technically it refers to a School of Sufi saint, Mujeeeb, the Indian Muslim, New Delhi – 1985- chapter VI & VII.