Mappila Subculture Literature Songsand Pakshipattu

Documentation for Elective 1

Student Fazal Thanveer VID S0900086Gudie Sajith GopinathProject Co-ordinator Suresh Immanuel

3

Different groups of people may live in the same geographical area but they all are different in their characters and their ways of life I may be from a state in India but among the people of that state who speak the same language and share similar geographies and weather I am distinct from all others I belong to a place but still my familyrsquos way of life differs from my neighbors What is that group in which I belong Where do my roots reach to Where do the beliefs of my ancestors originate from

Even before the life of Prophet Muhammad in the 600s Arab traders were in contact with India Merchants would regularly sail to the west coast of India to trade goods such as spices gold and African goods Naturally when the Arabs began to convert to Islam they carried their new religion to the shores of India The first mosque of India the Cheraman Juma Masjid was built in 629 in Kodungalloor Kerala by the first Muslim from India Cheraman Perumal Bhaskara Ravi Varma1In northern India Islam spread in a faster rate through army invasion after some decades it had already grown roots in Kerala I remember my Madrassa text-books They were printed in Arabi malayalam We were taught to read Arabic To learn the meaning of the words and sentences it would take a long time so it was decided that our mother tongue- Malayalam be written in Arabic But we were not introduced to any Arabi-Malayalm literature other than the text books There used to be a differnt category for ldquoMappila songsrdquo in school level competitions because they sounded totally different and most of it not comprehensible for the majority of the common public Mappila songs are mostly about romance warfaith and many other classical subjects of poetry To me they carry the mystery of my ancestors

Arabi-Malayalam has a poetic tradition Simply said- it is a written language which was popular in Kerala and Lakshadeep some decades ago in which Malayalam was written in Arabic script Since malayalam has a number of phonetic sounds to which there are no written characters in Arabic they made few of their own Even before printing in Malyalam ever began news-papers magazines and other literary texts were printed in Arabi-Malyalam It has a vast treasury of literary works People forgot about them because of the commencement of modern Malayalam literature colonial styled school education and globalization

Subculture from the PastIntroduction to the Project

1 lostislamichistorycomhow-islam-spread-in-india

4

Over the centuries the descendants and followers of the Arab settlers formed a distinct culture in Kerala with a unique lifestyle and traditionThey were firm believers in the faith and were regarded as honest people by all othersThe Holy Quran starts with asking to recite It was compulsory for everyone in the community to learn to read and write Arabic since it was the language of faithTo teach the people who were mostly illiterate peasants Arabi-Malayalam was used Since there was no printing everything was taught as songs and a sing song tradition formed There were song writers and singers who would go around villages singing the old and new songs about heroes and heroines of islamic historyabout battles old and new and about prophets and mysticsThere were songs to memorise namaz timings there were mehandi songs trade songsand songs for many other varied subjects Arabi malayalm printing started decades before Malayalm printing started ldquoChar Darveshrdquo a Persian classic novel was translated in Arabi malayalam and published in 1883 before the first ever malayalam novel - ldquoIndulekhardquo by Chandumenon was written Old lithoprinted copies of Mappila literature are still presentOne poet translated lsquoAshtanga hridayamrsquo from Sanskrit and made it into a songTexts were written in Arabi Malayalam to teach the old Malayam called lsquoVattezhuthursquo and lsquoKolezhuthursquo and also to learn foreign languages like Heibru and Cyriac Mappilas couldnrsquot ever surrender to any force which were against their freedom or faith A number of Mappila texts like lsquoCheroor Padappattursquo were banned by the British during their reign because the Government they could trigger a revolution

Mappila Subculture and LiteratureBriefly on

5

This song is magical as an Arabian tale The poet lived during the time of the Malayalam poet Changampuzha and poetically this song is at par with his creationsThe way the story is being told is not in a western way it is an Arabic way of story telling Magical realism lightens it lamp through out the song ldquoIn a fort there is a fire burning by its own a stick which strikes by its own and a net which gets thrown by its ownrdquo Trees and snakes talk in the song they are characters with dignity Glimpses of feminist thought also could be seen the song is about an adventurous journey by the brave Ali with the blessings of prophet Mohammed into the fortress of an evil king and how with his bravery and faith he is able to overcome all the fierce obstacles and free the beautiful girl who had been imprisoned by the evil king for 16 years Through its lines the song teaches many moral lessons and philosophies The song draws amazing imageries in the readerrsquos mind Like all other mappila poems it is written in an enjoyable and easily memorizable style When the poet first presented the song to the public the religious scholars of his native place Mogral in kasargode wouldnrsquot approve it saying it is not per the rules of the religion He went to Malappuram and a printer was ready to print it there Later on it became so popular in the Malabar region that it was sung in every households The song was even adapted into a Yakshagana form an ancient and semi classical dance form belonging to Hindu tradition

PakshipattuBriefly on

6

Mappila Subculture

7

Kerala heard the message of Islam during prophetrsquos lifetime itself and received one of the first task forces of Islam in its soil The ancient trade relations with the Arabs lead to this early beginning of Islam The simple lifestyle and humble behavior of Malik Deenarrsquos group were attractive to the people of Kerala The historian Sheikh Sainudheen Makhdoom in his Thuhfathul Mujahidheen describes the freedom Muslim missionaries received to spread their religion- ldquoNo other Hindu will ever attack a converted muslim Even if he belonged to a lower caste other Hindus will treat him like any other Muslimrdquo The kings encouraged conversion to Islam Logan describes it- ldquo The Muslims are increasing in their number The main reason for it is the conversion of lower cast Hindus The conversion is not only allowed but also encouraged and ordered by the Zamorin One or more members of every fishermen family were required to be brought up as Muslim to serve as sailors in Arabian ships This tradition had been continuing till recent timerdquo

It is not only the encouragement from the high levels of society that lead thousands of the downtrodden to Islam but also the strong desire to escape from the dark prisons of the evil cast system which was present in Kerala society Islam was the call for that rebellion In Islam an Arab is not greater than a non-Arab a white man is not greater than a black man When in his last speech the prophet said that ldquoonly the one who is very careful in his affairs will be loved by Allahrdquo the Muslims of Kerala rose to a new dawn Jawahar Lal Nehru points out the impact of Islam in India ldquoIt reveals the evils crept into the Hindu society The dogmas of caste untouchability and the horrifying distancingrdquoThe brotherliness and philosophical equality in islam was very attractive Particularly for the Hindus for whom a conduct even with a hint of equality was denied

The belief that there is only one creator is the basis for human equality and brotherhood Only the one God is worthy of worship This concept called lsquoThouheedrsquo is the foundation stone of Islam For the Kerala society who worshipped more than a thousand Gods this idea was revolutionary The low castes were not even allowed to pass by the temples which worshiped the Gods of high castes They had to attain punya by offering fowlrsquos blood and toddy Islamrsquos

Islamic influence in Kerala lifeTranslated from the original aricle Islam Matha Swadheenam Kerala Jeevithathil from the study Mappilasaili by NKA Latheef published by Vachanam Books Calicut First published July 2010

8

invitation from these ancient tradition to the modern and refined monotheism gave birth to a thought revolution Monothism doesnrsquot support inequality The equality in front of God reflects in the social life as well The Mappilas of Vadakkan Pattu (folk song tradition in Northern Kerala) who stopped Chirakkal Thampuranrsquos(a native king in northern Kerala) procession is a symbolic representation of this influence in belief The chieftain of the King after hearing peoplersquos reason for not to follow old rules couldnrsquot say anything in return and explains to the King what the protestors were asking-

എലലലാരേയം പടചലച തമലപോരാ ഓേകലകല വയലതയലാസമിലലലരലലലാളിചാളകലകം വവയിലറികലകലരലലലാരകാരലാതലതം വവയിലറികലകലരലലലാേണലടരമാേരപാലറികലകലരലലലാപടരചാരാ വയലതയലാസവമാലമിലലലരകാരലാതലതം ചാളകലകം ഒേ രപാവലയാണലമഴയവമ തലവയതല വപയലിരലലലഅങലങവയളലള ിലകലവകങലങാണലഎലതി തമലപോൻ രപാകലരേംഞാളങലരങതറലറിടലട ിലലകലകലതല (The God doesnrsquot have any differences The sun sheds light on the Kingrsquos palace and the peasants hut alike it rains on them alike but then why do we have to keep away yards from you when you come) This courageous proclamation that there is no difference between the King and the subject reflects the great ideals of Islam

Those who came to Islam believe in the life after and strived for success in it Trade was one of the major livelihoods Quranic verses prohibiting interest and promoting trade encouraged them It was a time when Arabs had monopoly in world trade After the commencement of Islam the relation with the Arabs strengthened Spices which were considered more valuable than gold and jewels in Europe started to be shipped from Kerala Historian K M Panickar points out that it was the Kerala Muslims who lived in the shores who lead this trade It was due to the interest shown by the Muslim traders in the beginning of the 14th century that Kozhikode

9

became an international port Ibn Batutah records that traders from all around the world were seen in Kozhikode Muslims had the control over food and cereal distribution K P Padmanabha Menon records in Kochirajyacharithram - ldquoThere wonrsquot be enough rice to feed the whole country Mappila traders bought rice from outside the country and sold them in the towns and the countrysides It wonrsquot be difficult for the Mappilas to create a famine if they wish to do thatrdquo but being followers of Quran which strongly prohibits and condemns black-marketing extortion and cheating in measurements they were always honest traders Ethics were respected in trade and the monopoly in trade made Muslims a decisive force in the society

The Marakkars built a strong naval force for Kerala and they were well known in sea trade Based on this domination in land and sea trade historian Dr Ayyappan records ldquoIn creating the backbone of the wealth here the Mappilas who shared blood and religion with the Arabs had a big rolerdquo The improvement in trade through them helped Kerala to develop New towns were born in the coastal lines Buildings were built with corner tiles and rectangular bricks like in the Middle Easter countries Wood trading centers were started Timber export from Kallayi started during that time Pottery hat-making and dyeing industries also started during that time City systems were built around jama-at mosques with importance given to trade Remains of this could be seen in places like Chaliyam and Dharmmadam Wide roads were built in villages Arabs had started to exchange coins from the 7th century It lead to the end of barter system in Kerala Arab-Persian words which are still used in the field of trade are examples of the Muslim influence nikuthi(tax) bakki(rest) vasool(attain) inaam(prize) anamath badal(instead) tariff rokkam(ready money) karaar(agreement) dallal(brocker) khabool(agree) sraappu(coin exchanger) hammali(porter) khalasi- all these words are from Arabic Bazzar samanam(goods) nirakku(rate) sumaar(about) sharashari(average) kammi(less) gudaam(godown) thrass(balance) aasami(cunning fellow) bakshippu thayyar(ready)- all these are Persian words Among the goods of trade bathaka(water melon) vazhuthina musambi sabarjal sakkoon pazham uruman pazham(pomegranate) masala uluva

10

kunthirikum saboon(soap) neelam(blue substance) aalathu kadalas(paper) makkacholam(maze from Mekka) surka(vinegar) are Arabic Thakkali(tomato) koorka(a ground tuber) karakka(dates) badam(almond) pista kismis(raisins) angoor chakkara gothambu(wheet) and achar(pickle) are Persian

Muslim invasion also influenced the dressing style and the food habits Before Muslim invasion happened the male dress was only an ottamundu(a single piece of clothe) The caste system had that no women except Brahmin could cover above their veist Swami Vivekananda had praised Muslims for their contribution for the change from that shameful situation to wearing tailored dress The world encyclopedia records that interesting facts could be gathered about the socio-economic developments in India due to the spread of Islam from the phonetic origins of the names of different silks and other clothes Jubba Kamees shammies pajama lungi rumal shawl kalmeja papas shervani- all these are Arab- Persian words Conversion to Islam was also called ldquoKuppayamideekkalrdquo(to put on a clothe) Historian P Balakrishnan points out the influence of the dressing style of Muslim hoories in the female costumes in kathakali

Muslims contributed to the Kerala cuisine through a variety of Arab-Persian dishes and mixing of their recipes with those which were present here It ranges from the Persian kingrsquos biriyani to the nadan kanji chicken biriyani egg biriyani fish biriyani prawns biriyani kanji rava kanji dal kanji jeer kanji beans kanji marunnu kanji(medicinal kanji) coconut kanji jagiri kanji Rice dishes- biriyani ghee rice irachi choru thenga choru chakkara choru Pathiri- kuzhal pathiri thurtki pathiri kay pathiri chuttu pathiri mutta pathri madakku pathiri net pathiri Appom- muttayappam maniyappam cheeppappom chakkareppam madakkappam idiyappam chakkareppam calthappam ottappam neyyappam arrerappam Mutta surkka muttamala manda and unnakka are special dishes Chaps kuruma pidi and samosa are made of meat drinks like sarbath falooda tea and coffee are Persian and Arabic Mappila cooking is a unique art

Even though Muslim influence could be seen in every aspect of the cultural life in Kerala above everything the strong desire for freedom and human right which Islam arose were of key importance in the fights against the feudal system and imperial powers in Kerala

11

12

ldquoThere are some universal rules in the history of literary traditions and cultural growth Different groups of people could acquire the same kind of development or face the same kind of problem The human minds could find common responses for common problems When common problems and common responses happen it is quite natural that in literature which reflects them there will be similarities in thought emotions and imaginationsrdquo1

This discovery by the Marxist critic V M Sirmanski gives us a measure to evaluate the early literary works in malayalam

The Brahmanical dominance which existed in Kerala was so complete and powerful such dominance could not be seen in anywhere else in India The famous anthropologist V Ayyappan says ldquoFrom 16th c to the middle of 19th c till the British interrupted in it the cast system in Kerala was similar to the apartheid in SouthAfricardquo2

In a social system which saw Brahmin as God Brahmin even had the power to fine the King The dominance of the colored was built upon cast system Untouchability and ranks in the society grew up through the superstitions and malpractices which the cast system created During that time the sexual relationships in the matrilineal families in Kerala were so out of hand we wonrsquot be able to imagine it now The moral science of the Namboothiri was two faced He could have relationships where ever he wanted but the Namboothiri woman was allowed not even small excuses in her discipline they were subjected to expulsion from the society in a very heinous manner The relationship between Nair women and Namboothiri was given legal value only in 1896

Nair society which had the second rank in the social hierarchy gave divinity to the Brahmin connection The colored could butcher the the uncolored if he passes by few yard near him The uncolored is not allowed to walk through public roads He was not allowed to use umbrella footwear or any jwellary He was not allowed to even cover his naked body His woman was not allowed to cover her breasts and had to show respect to the higher caste by showing it to them

Social Life in Kerala 15c- 19c

1 Tharathamya Sahithyam Thathvavum Prasakthiyum p 36 (Prof P O Purushothamann Pilla Kerala Bhasha Institute 1958)2 Dr A Ayyappan- Social Revolution in Kerala Village p 123

Translation of excerpts from the article Samoohya Jeevitham Malayalanovalil from the study Muslim Samoohya Jeevitham Malayala Novalil by Jamal Kochangadi published by Kerala Sahithya Akademi Thrissur First published in March 1998

13

Evenhe justice system was partial It was not taken seriously even if Brahmin committed a murder but the lower casts were subjected to cruel torture even if he steals a coconut In the feudal society the fate of a large group of people were to work like slaves and get tortured like animals It could be noticed that the winds of change always came from outside the Hindu society Dr Tharachand opinionated that the lsquoBhaktirsquo movement which shattered the cast system feudalismreligious dominance and priesthood in the 16th c was the defense mantra for the Hindu society against the influence of Islamic culture3 lsquoBhaktirsquo movement which came to Kerala through Thunjathu Ezhuthachan did not bring any fundamental changes in the social structure But Hyder and Tipu ordered to collect tax on land without any consideration of cast and gave the first blow on the Brahmanical total dominance which existed here for a thousand years in Kerala Afterwards this gave rise to a peasant group who would question the feudal system It was long after Tippu had ordered for the right of women to cover their breasts and discouraging polygamy that Kerala women demanded for their right to cover their nakedness That too was Channar women who were Christians It was the Christian society who first decided to leave Hindu practices such as untouchability Thalikettu (name of an elaborate marriage ceremony of the Samanthans Nairs Maaran and Ambalavasis) and pulakuli (a custom in old Malabar A few days coming after death of a close relative are considered as PulaIf one touches a person who has pula he should immediately take a bath The bath taken to remove pula is known as Pulakuli rite) The contact with semitic cultures brought the first changes in the Hindu society This external influence is evident in the later period also Prof N Krishna Pilla opinionated that it was as a result of the visible and invisible spread of British rule and the changes it brought about that interest to learn English and modern education spread4 The works of foreign missionaries laid the foundation for the development of Malayalam language literature and education Dictionary by Herman Gundert and the early news magazines like

3 Dr Tharachand - History of Philosophy Eastern and Western p-489 Vol-14 Prof N Krishna Pillai - Kairaliyude Katha p 252 (1992)

14

lsquoPashchimatharakarsquo nurtured the reading interest of the common man The legal system which the British introduced in Malabar made both the Brahmana and the Chandala same in front of the judiciary Educational institutions which rose here and there became the energy source for the thoughts of change

The coming of press and the shift from Sanskrit to a more orally influenced prose energized the communication of the common man like never before

A notable development was the sense of identity which grew in Nair society Young Nairs raised their voice against Namboothiri relations The relations were given legal protection He got out of the chains of matrilineal and joint family systems and went in search of more freedom The improvement in technology opened new ways of livelihood in agriculture trade and other services The walls between different social groups started to collapseThe movement lead by Shri Narayana Guru among the Eezhava and Pulaya against cast system had a revolutionary task to fulfill It organized other groups of people as well The institution to humanize Brahmin started from within his own community The Muslim and Christian community wasnrsquot only spectators they also became part of these changes and assimilated from them

15

ArabiMalayalam

16

In the history of the development of languages the role of missionaries are very important Missionary activities without language which is the means of communication is impossible Where ever the the early Arabs who were the messengers of Islam went a compound language formed which was a mixture of Arabic and the native language Arabi-Malayalam is a language in Arabic script formed in Kerala Even though its main aim was religious study it became the main means of communication among the common Muslims of Kerala because of its popularity They used it in their day to day life Their letters were in Malayalam written in Arabic script A vast majority of Muslim women also knew how to read and write Arabi-Malayalam Along with the development of this compound language new kinds of literary styles also nourished it was the interest shown by this language to receive and assimilate words from any language that enriched it Even when Malayalam was an incomplete written language called ldquoVaramozhirdquo Arabi-Malayalam was rich in vocabulary It was because it assimilated words from not only Malayalam and Arabic but also Persian Sanskrit Tamil Kannada and Thulu It has words even from English The historian P A Syed Mohammed claims that even before the earliest text in Malayalam ldquoRamacharithamrdquo was written Arabi-Malayalam was in use taking clues from Arabi-Malyalam poems with Chenthamil(early Tamil) influence The people who handled this language were Muslims of Kerala especially Muslims of the Malabar region who were called Mappilas and so the language was called mappila language and Mappila literature

There are many extremely valuable books in the Arabi-Malayalam prose tradition Quran has been translated into Arabi-Malayalam Many other important texts have been translated from Arabic to Arabi-malayalam Not only religious books but also books on subjects such as history medicine and law were written There are many brilliant works in creative writing in Arabi-Malayalam The earliest novels in Malayalam are Pulleli kunju(1882) Kundalatha(1884) and Indhulekha(1889) the Arabi -Malayalam translation of the Persian novel Chardarvesh is older than all of them Alif laila va Laila which are the Arabian tales was translated by

ArabiMalayalam Languageand LiteratureTranslated from the original aricle Mappila Sahithyam from the study Mappilasaili by NKA Latheef published by Vachanam Books Calicut First published July 2010

17

Kariyan kunjumoosa There are many books of which authors remain anonymous

Many newspapers and magazines were in circulation in Arabi-Malayalam Syed Sanavullah Makthi Thangal is notable in this field A century ago he ran a newspaper called ldquoThuhfathul Akhyarrdquo Till now its acknowledged that ldquoHidayathul Ikhwanrdquo by Syed Abdulla Koya Thangal who died in 1908 is the first ever Arabi-Malyalam magazine Many scholars have written Arabi-Malayalam dictionaries which shows the development of the language Muhammad Koya Thangal wrote a trilingual dictionary Arabic Malayalam and Sanskrit

Social reformists such as Sanavulla Makthi Thangal Chalilakathu Kunju muhammad haji Vakkam Abdul khader moulavi Kulangara Veetil Moythu Musliyar and Seythalikkutty Master tried to improve the Arabi-Malayalam script to nurture Mappila literature along with the developing language Makthi Thangalrsquos Mouleemul Ikhvan (1910) was written improved script Vakkom Abdul Khader Moulavi gave modern form to the symbols Mappila language before and after these improvements are very different Following is an excerpt from the Arabi-Malyalam Quran translation by Mayinkutty Elaya in 1867 He translated 7th verse from chapter 39 as follows

ldquoവവാേ കറലറം വചയലവത തടി ചമകലകയിലലല രേവറ വവാേ തടിലവറ കറലറതലതിവ പിലവ ിങലങവള റേലേിവകലവകാവളലലയായിേികലകം ിങലങളലകലകവളലല മടങലങം താം ിങലങൾ അമൽ വചയയലലരാലല ആയിേലിേില അങലങതലവത യാവല വകാണലടല ിങലങരളാടല അവൻ േിശയം അേവികലകലതല മലം ിചയം തലവ അലലലാവയാകലതല അറിയലരാായിേികലകം ഖലലേകളിലവറയകതളലള യാവലവകാണലടല ഒകലവകയംrdquo

18

In 1961 K Ummar Moulavi translated the same as follows

ldquoയാവതാേ കറലറകലകാേം രവവറാോളവട കറലറം വഹികലകകയിലലല പിലവ ിങലങളവട ാഥലവറയടകലകവലകലകാണല ിങലങളവട മടകലകം അപലരപാൾ ിങലങൾ േലപവേലതതിചലച വകാണലടിേലതിവ പറലറി അവൻ ിങലങരളാടല പറയം ിശലചയമായം അവൻ ഹദയങലങളിലളലളതിവപറലറി അറിയലവാണലrdquo

It would be felt as the language of Arab-Malayalam in the early works were not pure All the ancient texts has the same defect There is an opinion that Ramacharitham is not even a Malayalam text The language then was a mixed language Naturally Arabi-Malyalam also has that influence The limitation in the script was a major reason Change happens in the language after change in the script Even though many people wrote with interest gradually Arabi-Malyalam faced decline The improvement in public education changed the condition of Arabi-malayalam as the main medium of communication Malayalam started to be used as the day to day language Even though a number of poems were written in Arabi-Malalyalam after that also

19

lsquoArabicrsquo is a word more connected with a language beyond being a name of a group tribe or a place It is the youngest among semitic languages Among the semitic languages like Hebrew Suryani Arabic Assyrian Babylonian Ethiopian Phoenician Aramaic and Sabian Arabic is the most prevalent language in use in all the fields today Hebrew is the official language of Israel Suryani is used in some Christian churches for religious rituals Among the rest only Ethiopian is alive today1 Arabic has more semitic character in grammar and pronunciation than itrsquos sister languages and the protection of the language must have been thought a part of Arab culture and racial purity There is reason for this- ldquoGeographically the Arabs lead a very isolated life Mixing with other groups of people were impossible for them Therefor no other culture could shed lights on their civilizationrdquo2

The early Muslims who had Arabic as their mother tongue believed that not only their religious beliefs and traditions and cultural identity but also their language should not be destroyed by the attacks from other cultures Arabic was not only the means of communication for them but it was the holy language in which the Holy text was revealed Nothing should get mixed in it The structure of Arabic language is such that a small change in the pronunciation would make a huge change in the meaning Multiple meanings of a single word makes Arabic vocabulary very vast Because of all these reasons the regional languages in the lands where they went with the message of Islam created a problem for the early Muslims There were efforts to find solution for this problem in the beginning of Islam itself A new programm for the Arabs to teach Arabic was created by a ruler named Hajjab Ibnu Yusuf in Hijra 60 The method was giving one or more dots under or above of some characters and adding few other symbols3 In that way new mixed languages were born in many lands where the Muslims convoys went In Iran with the commence of Islam along with the Zoroastrian religion Pahlavi language also disappeared The Persian language became richer using the Arabic alphabet The same happened in Turkey also 80 of the vocabulary in modern Turkish language is from Arabic The

Kerala Muslims Language and Literature

Translation of excerpts from the article Samoohya Jeevitham Malayalanovalil from the study Muslim Samoohya Jeevitham Malayala Novalil by Jamal Kochangadi published by Kerala Sahithya Akademi Thrissur First published in March 1998

1 Prof V Muhammad Ali - Arabi sahithyam (Kerala Bhasha Institute)2 T Jamal Muhammed - Arabikalude Charithram (Kerala Bhasha Institute)3 Dr P M Abdul rahman - Sankara Bahasha Shaili (Institute of Mappila studies)

20

influence of Arabic on Hindi gave birth to Hindustani and Urdu Mali language is written in Arabic script It was because of this strategy by the early Muslims that mixed languages like ArabiTamil ArabiKannada ArabiSindhi ArabiPunjabi and ArabiBengali were born ArabiMalayalam is also part of it

The idea that the Vedas are so divine and that they shouldnrsquot be written was the reason behind the tradition of learning by reciting Recitations by Brahmins and Quran recitations by Muslims are examples of that belief4

The orthodox Muslims till recent times believed that it is wrong to even step on the chalk dust fallen from writing Arabic words There were a number of Arabic scholars in Kerala because of the ancient connection the land has to the language There are many Arabic books in Kerala which are not there in Arabic or any other Muslim countries5 lsquoPathu Kithabukalrsquo was used for basic education Khaidul Jamia by Ahmed Rafthani is believed to be the first Arabic text written by a Keralite Ponnani Valiya Sainudheen Makhdhoom (1468-1521) have written many Arabic texts including both prose and poems Shaikh Sainudheen second is the author of the famous book Fathahul Mueen Thuhfathul Mujahidheen written by Cheriya Sainudheem Makhdoom is the early historical text which paved the way for people in search for the history of Kerala Assaiful Bathar by Mampuaram Syed Alavi Thangal was a rebellious text against the British government The early Muslims assimilated from the local language and culture as well It was Malabar Muslims who spread Kolezhuthu (Derived from vattezhuthu and written using narayam on plam leaves) It was in use till the 19th c

Even though ArabiMalayalam started as a means for religious preaching and day to day communication later on it became a powerful medium for the Mappila imagination The Muslim scholars of that time might have thought that because most texts in Malayalam were about Hindu mythology learning Malayalam language would lead to movement away from the religion It might also be a reason for the birth of ArabiMalayalam Muslims of that

4 P K Muhammed Kunji - Deseeyodgradhanam oru Padanam (Current Books 1987)5 P M Muhammed Moulavi - Keralathile Arabi Granthakaranmar (Kerala Muslim Directory 1960)

21

time had designed secret number languages like Akkakettu and secret languages like Mykurudu6 Akkakettu is a special code language like Abjad in Arabic in which they communicate through numbers Even though later on they inter-mixed with the main stream Kerala society a tendency to alienate from the main stream have been a characteristic of the Muslim society It points towards a complex duality in the social personality Muhyudheen Mala by Qazi Muhammed is the earliest work in ArabiMalayalam There is no other text which has influenced the Muslim history in Kerala like it had All Muslim women had to learn Muhyudheen Mala to get married during that time This text says the legend of a saint named Shaikh Sainudheen and it wasnrsquot in accordance with the Islamic ideals based on monotheism But itrsquos literary beauty and musical quality gained popularity among the people Its influence was like that of the Bhakti movement in Kerala

It was almost during the same time period that both Adhyatma Ramayanam by Thunjathu Ezhuthachan and Muhyudheen Mala by Qazi Muhammed got popular among the Hindu-Muslim societies It was the time when the Portuguese came It was a time when non-Brahmins were denied learning Vedas that Ezhuthachan who was a non-Brahmin came with the Kilipattu The work of Ezhuthachan gave Dravidian character to the Malayalam language which was ridden with Sanskrit words Many Dravidian words and usages could be seen in Muhiyudheen Mala as well

Muhiyudheen Mala also has the Tamil flavor which many ancient texts and Sandhesha kavyas have7 Muhiyudheen Mala was written approximately 420 years ago Thunjanrsquos periode is also the same His Ramayana was written in thaliyola and kept in homes The part he played in popularizing Malayalam script gave him the title of the lsquofather of the languagersquo The place Thunjanrsquos Ramayana got in Hindu homes Myhiyudheen Mala had in Muslim homes Mappilappattu was a medium for Muslims to express their aesthetic sense and imagination While men sang Kissa pattu women enjoyed

6 M N Karassery - Onninte darshanam (Poorna Publications Kozhikode)7 P K Muhammed Kunjhi - Muslimkalum Kerala Samskaravum p 205

22

singing Sabeena Pattu together There is an opinion that they are similar to Harikatha kaalakshepam and Paatakam8 Till recently father and daughter used to write to each other in Arabimalyalam in poetic style There is a song called Vasoori keerthana Mala which describes about 18 different kinds of small pox There is a song on Ashtanga Hridayam Theyyam and Narikkali were part of Muharram celebration of the Dawoodi Muslims who were Shias and Dhakni muslims who were Hanafis After some time the scholars prohibited it declaring it non-Islamic

Moyin Kutty Vaidyar wrote a brilliant love poem called Badarul muneer Huznul Jamal inspired from a Persian story Even though many of his songs were inspired from persian tales they became different with his unique writing style It was Moyin kutty vaidyar who wrote with a background of kerala even before Ulloor wrote Uma Keralam which is considered to be the first poem to have a real Kerala backdrop by many scholars9

The roots of mappila pattu goes into the Kerala culture At the same time they didnrsquot lose touch with Arabian poetic devices and style of singing and interest towards Arabic vocabulary They are a result of cultural interaction There were efforts to modernize and use Sanskrit words on Arabimalayalam poetry Badar song by Chakeeri Moytheen Kutty is one of them

News papers religious magazines and even the first magazine for women were published in ArabiMalayalam Once even political pamphlets were printed in ArabiMalayalam During the time of Malabar riots Britishers banned many books Cheroor Chintu was one among them All these shows the influence this mixed language and literature had among the common Muslim people

Many Mappila songs are based on Arab and Persian stories The name for the section of Kessa pattu itself suggests that they are about stories Char Darvez which was published in Hijra 1303 is a translation of a Persian novel Even though the book the Great History Mappila Literature says that Alavudheen Khamar Samaan Umarayyar Ameer Hamza Gulzanobar Zubaida Zainaba and Khilar

8 Parappil Muhammad Koya - Kozhikotte Muslimkalude Charithram9 Balakrishnan Vallikkunnu - Samanthara Sahithya Veekshanam Moyinkutty Vaidyarude Krithikalil

23

Nabiye Kanda Nafeeza are novels in ArabiMalyalam they donrsquot fit into modern idea of a novel

Many of these novels had deformed and handicapped Malayalam in them It could be said that works like these from those who call themselves as scholars held many young Muslim people from learning their mother tongue and pulled them back from rising to the modern times and remain illiterate This was a danger caused by a some religious scholars ldquoIt is sad that some people write and publish without knowing any language structure pronunciation or grammarrdquo10 says Sanavulla makthi Thangal who was a social reformer and scholar in the ends of 19th c During the juncture when malayalam got separated from its Dravidian roots and got influenced from Sanskrit and Chantamil Muslims did not pay much attention to their mother tongue The time during when Mappila Muslims did their religious practices and preachings in Arabic and communicated in their limited rustic language alienated them Its literature including Mappila songs got limited in the Muslim population itself Non-Muslims who couldnrsquot read ArabiMalayalam were not able to read or enjoy them Even though it is necessary that research in depth should be done about works writers in ArabiMalayalam and the time period being a mixed language it couldnrsquot be said that it will exist or it should exist It has fulfilled its duty as a medium of a an age and bid goodbye Now it is not possible to develop a language with complicated words from foreign languages There is nothing to mourn upon the fact that during this time of printing press and unification of language ArabiMalayalam is drowning in the mainstream language 11

10 Sanaulla Makthi thangal - Sampoorna krithikal11 Dr K N Ezhuthachan - Arabi Malayalathinte Bhavi

24

Mappila Songs

25

Music and arts have a timeless influence on the society It is the medium through which creativity has been transferred from generations in written and oral forms even to the illiterateIt allowed the working class enjoy the sweetness and bitterness of literary creative experience

Like in any other society Mappila songs are result of the Muslim invasion in the Malayali coasts Evidently Mappila songs should be seen as a metaphor for the creation of social awareness It is very unscientific to approach arts and music with a consideration to age grouping because its not distant for even the illiterate

Mappila songs Arabi-Malayalam becomes relevant because of the cultural originality in their tunes which came from generations to generations The creativity in the tunes is of importance because it is known to even the illiterate Folk songs reflect life in them unlike the short-lived instrumental music in films A scientific research is necessary in the field of mappila songs in which magical realism flows though itrsquos veins

For women whom education and literacy were a distant dream particularly the Muslim women Mappila songs were a medium which united different generations together To the Muslim women to whom education were prohibited Mappila songs were a rising song given by the invasive Muslim civilization Other religious groups like Christians also had their own folk song tradition which had the same consequences

The presence of a semitic society came to Kasargode along with the ship of Malik Deenar Sermons didnrsquot establish the presence of that society and make it stand the test of time They successfully got mixed with the native culture in KeralaAs a result of that kind of unification that a mappila song culture is prevalent for generations in the Mogral village in Kasargode More than an inborn talent music is life itself for them

Mappila songs were rising songs and declaration of freedom for Muslim women who were denied education by the vested interests

Mappila SongsIntroduction

26

of priesthood and male domination The acceptance to mappila songs in which the prophet and birds were the characters was beyond what their author had thought The lsquomalarsquos (songs) are rich with hero worship and there are stories about heroines also like in Nafeesathu Mala

Music is used in medical treatments now It is not so long before that to console a woman giving pregnancy women sat around her and sang Nafeesathu Mala There were songs to give spirit to the warrior going for battle There are lullabies and satirical songs in Arabi-Malayalam which still people sing

Many Arabi-Malayalam songs are influenced by magical realism The messages from the immortal art forms and even the doubts which they awake influence peoplersquos minds Theatre and music have an integral part in the social changes in Kerala Literacy was the guiding light for renaissance Art can shed light in peoplersquos minds and trigger revolution Even though there are Mappila songs in Arabi-Malayalam and pure Malayalam which influence people irrespective of their age beyond entertainment itrsquos influence spreads on the backdrop of God worship and hero worship therefor mappila songs in Arabi-Malayalam are treasures in language and culture They become ever living because of the clarity in their cultural background

Art and music forms are symbols of a live society Arabi-Malayalam songs could be seen as agents of indirect woman empowerment

There are Mappila songs for every occasion like birth death marriage feast offerings to God football agriculture battles and loveThere are Mappila songs in kannada also There are set rules and grammar for this range of music Encouraging language is encouraging humanity The works of TUbaid and Moyikutty Vaidyar should be studied closely These are invaluable assets for present from the past A new generation of Mappila song writers and instant poets are a unique experience in the village of Mogral A generation in whose

27

veins the sweet tunes of Mappila songs are dissolved will makeanyone wonder The style of their singing underlines the humanitarian face of music It is not only language but also the culture which is being transferred with the songs Mappila songs are guiding lights in the journey of life

Arabi-Malayalam which shed the light of informal education for the Muslim woman who was denied literacy and education could only be seen as a streak of light in the dark cloudy sky when viewed through the rear view mirror of time Pakshipattu written on Khalifa Ali radiating hero worship could be read on the grounds of Shiaism Mappila songs have turned to the form of worship and offering to God in certain sects

Mappila songs shouldnrsquot be rated on the basis of new trends and popularity votes of today This poetic stream of self expression should be read on the basis of literary values as well as its influence on social and cultural spaces

For the people of a Holy book which called itrsquos people to read and recite Mappila songs are steel swords It is not only poetic justice that like the ishals which doesnrsquot stop raining and changes night into day centuries ago it was the Islamic invasion that gave the magical wand of magical realism to Spain

28

Mappila songs have a very important place in the songs of Kerala G Shankara Pilla says ldquo It may be difficult for one to enter into the complex lsquoManipravalamrsquo(mixed language) of Arabi-Malayalam into its poetic devices and decorations but once these hurdles are crossed a magical world of is awaiting himrdquo Many poems rich with poetic devices such as upamalangaram ulprekshalangaram and uniuqe ideas are there The rhyming sequences in Mappila songs leave poets of other language perplexed The main kinds of rhyming are kambi kazhuthu valkkambi and valinmel kambi Unique vrithams (essentially a tune or a rhythm) are speciality of mappila songs The songs which are bound to the rules are more beautiful Many different branches like padappat (war song) kissappatu(story song) mangalappattu(wedding song) maduhu pattu(stories of saints) thalolappattu(lullabies) upadeshappattu(advice songs) and malappattu(offering song) The songs of our grand parents come from a time beyond our perception handed over through many generations

There are many songs printed in Arabi-Malayalam whose author or the time which they were written are unknown Aadi mutual puranam Oppana murukkam Mylanjippattu Mazhaya ammayippattu Pazhaya Mihraj pattukal Hakhana Kombu Vakavalippattu Daniel nabi kissappattu Isa nabi kissappattu Thrikkalyanappattu Noolmala khanda kavyam Prophet Ibrahim kissappattu Pazhaya valiya kachavadappattu Jaufar thayyarppattu Mundirbunuaveel kissappattu Pazhaya yaseed pattu Falurathul khudsu oppanappattu Aandu hashu pattu Puthiya thrikkalyanappattu Muthumala multhasiminte pattu Malik ibnu deenar kissappattu and Vafathu kissappattu are only few of them There are many other handwritten poems also Among these is the ldquoMappila Ramayanamrdquo which Dr M N Karassery discovered The mappila flavor in the song is very interesting

കലം മലയം രകറികലകീഞലഞ വശമലപഞലവഞേകലകം വലവാേ സലദേിലാവണലവറ വപങലങളമലമാ രപാലവപേതലവതാേ പാതാളതലതിവല സൽതലതരാവേ മിലം വപാചലചണി കമമണി േീവി ശർപണഖകാലകലവകടി ഹലാകലകി സൽതലതാൻ മയയതലതായി ശീലംരകടലരടാൾകലകിലം രവണം മാപലപിളവയാല

Mappila Songs History and InfluenceTranslated from the original aricle Mappila Pattukal from the study Mappilasaili by NKA Latheef published by Vachanam Books Calicut First published July 2010

29

ആങലങളലാവണ ോജാരവാടല സങലങതിവശാലലലിവപങലങളല കണലടാൽ സമമതമാവണലവേവശാലലലി

These are few lines from Mappila Ramayanam It has similarities to the folksongs from Northern Kerala called lsquoVadakkan apttukalrsquo C N Ahammed Moulavi and K K Muhammed Abdul Kareem found two epic poems unpublished and authors anonymous One of them tells history of the battle of Badar and the lines are very ancient The other epic poem is lsquoRausulgulrsquo which gives historic description Few lines from the part which talks about the valor of Hazrath Ali

ആകം അസദലലലതങലങൾ അലലവത പലിരപാൽ പടയിൽ വീകം അലിയാർ സിഫതലതം വിേതലതവതാേല പാേിൽ

Many of the songs by anonymous poets are very popular lsquoAadhi muthal puraanamrsquo is a very ancient wedding song lsquoOppana murukkamrsquo is also a very old song

മാണികലകാമണിമതലത മഹമലമദിാ മഹേലേതാൽ യദർതളലളാ തിേിരാകലകാരല തിേിരാകലകം തിേിവവാളിവതിാവല തിേിവവാളി വവമലപിദിമിർ വപാങലങി

The style of ancient lsquoMylanchirsquo songs go like thisമണിമറയിൽ സവേലകലകം തലിലാവയ പീഡം അപലപീഡം ഏറിപലരപായല ഒപലപ വവകലരകണം ഒപലപ കാണാൻ വപേിരയാൻ തണ രവണം വപേിമയിലളലള മലാഇകലകലമാേം സഫല ഒപലപിചലചളലള മലാഇകലകതലവതലലലാേം വിശവയലിവയലലലാേം ഒേമിചിേലാവേ

Old lsquoAmmayippattursquo is a witty songഅപലപങലങൾ പലവിധം വകാടതലതമലമായി അലങലകാേം മികചലരചമാൽ വകാടതലത മലംആടവാൻ ആളകൾ വപൻേലടിയകൾ വയതലതിോരതടവാൻ കാകലക അളിയൻ ഹാജർ

30

A list of Mappila dishes and drinks could be seen in the song There are songs which lists all the jwellary and dress items used by Mappila women There are many Kissa songs(songs describing story of heroes) written by anonymous poets Most of them are epic stories about prophets and saints Following is a song about Jesus Christ called Isa Nabi Kissappattu This song was found and published by the first ever Mappila translator of Quran Mayan Kutty Elaya Relying on lines from Quran and Bible the poet writes

ഒേ വാകലകം ായൻവയലലിചലച ഉതലതിേം രകടലടാരോ ഉതലതലറാൻ മണലണലമർയം താം അരമാദം അേിവയ ജിേല േീൽ ഉേതലതല മണലണലടതലരതാതംരപാൾ ആദേവരലലലാേി പയലതല പളലളയിൽ ആയതയല പിേിഞലഞ അവിടലല അലല ജിേല േീൽ ഉശർല രപായല പിശകാവത മങലകവയറലറില ഈശാേി വചാലാേല

The tales of prophets and saints could also be seen in lullabies which follow oppana songs Lines from a lullaby which touches the childhood of prophet Muhammed

താരലാലം താരലാലം താഹാ േിരയ താരലാലം വകാളലളലാൾ തായി ഹലീമാതാലതലതിൽ അലലലംരപാൽ എലലലാം വലിതാൻ താമേപമണം ാളിൽ ഹലീമാ

lsquoMalappattursquo (offering songs) are a special branch of mappila songs They are about the lives of saints honoring them There are many anonymous songs in this category also Following are few lines fromlsquoAbdu Rahmanubnu Ouf Kissarsquo to show how ancient they are

കാമീൻ അതയലവറ ഹേീേല േിരയാടല കറം പിേിശം മികചലരചാർ അസലഹാേി രകാമാവതയലലവറ മഖതിരവലണലടിരഖാജാേി വാശം മാറാവത ിലരാവർ ാമം അേലദേഹിമാവല വപറലവറാവർ വലലലേിദീിൽ മാരലാ ശിചിടലരടാവർ

31

ചീമാരാവടറലറം പിേിശം മികചലരചാവർ ഒേമയിൽ രലലല തലാകം പിേിഞലവഞാവർ ഒകലകവകാടതലത സഹദായി ടലരാവർ

A number of Mala songs were written by known and unknown poets following the footprints of this song Muhiyudheen mala Badar mala Rifai mala Nafeesathu mala Manjakkulam mala Mampuram mala Malappuram mala and Muhdu mala are all popular Mala songs Depending on the common knowledge till today lsquoMuhyudheen Malarsquo written by Khazi Muhammed of Calicut is the earliest poem to have the poetrsquos name and written year printed It is stated in the song itself that it was written in the Malayalam calendar year 782

വകാലലലം വയലടലടവയലപതേണലടിൽ ഞാൻ വകാതലവതൻ ഇമലമാവലവ റലറയമലപതഞലഞമലമൽ മതലതം മാണികലകവം ഒലായി രകാതലത രപാൽ മഹിയദീൻ മാരലവ രകാതലവത ഞാൻ രലാകരേ

Muhiyudheen Mala praises the great scholar and spiritual teacher Sheikh Abdul Khader Jeelani

കപലപി അകതലതളലള വസലതവിവ രപാവല കാമാൻ ഞാൻ ിങലങവള ഖലലേകം എലരാരവർ രതീചലച വവചലചപലരപാൾ ഉറമലപ ചാലിടലട രപാൽ തിശ അവവേപലരപാഴം ആവണലണമളലരളാവർകളവ പറലലലാ എലളലള രചാലാവേ കളലളലവറ കയയലിവല വപാല വകാടതലരതാവർകിയിലലലാകലകാലം കിവയ വകാടതലരതാവർകേിഞലഞ മേതലതിലരമൽ കായായല ിറചലരചാവർ

Even though it has some idealistic flaws from the viewpoint of religion the poem is very beautiful It is older than Thunjathu Ezhuthachanrsquos Adhyatma ramayanam and itrsquos simplicity and originality is laudable The unique narrative style of Muhyudheen Mala could be seen later only in the works of Kunjayin Musliyar who was a great scholar and had a unique sense of humor lsquoKappappattursquo is a very beautiful metaphorical poem written by him The song starts with comparing human body to a ship

32

ചായൽ ഒേ കപലപലണലടല മകലകല ചാഞലഞവളലല പാണലടിചലചാവണാൻപത ീളം This ship is being attacked by four kinds of thieves

ാലണലടല കളലളർ ഉഴവല ചേലം ാണാവദ ാലം അതല ാലപാഗം മാലം തടിയിചലച രലാകേിമലമലം മൽഊവതല അസാസീലവമാല Wealth desire for the body men and the cursed devil are the four sea thieves

കണലടിടലടറിവാരാ കണലണിരലലല വപാടലടാ കാേരണാർ വചാലര വചാൽ രകടലടിരലലല വപാടലടാപണലടളലരളാർ വചാലലലിലല പതിേണലരടാ വപാടലടാ പയല തല പാലിലല കയലപണലരടാ വപാടലടാ പടലടം വപാളിഞലഞാൽ പറകലകാരമാ വപാടലടാ പാലം മറിഞലഞാൽ കടകലകാരമാ വപാടലടാ പണലണിയം വചാലലലാമാരകകരമാ വപാടലടാ രവടലടാളർ കാതിലല കടിടലരടാ വപാടലടാ

lsquoNoolmalarsquo is another devotional song written by Kunjayin Musliyar Itrsquos style is different from that of Mala pattu The poet expresses his love and respect to prophet Muhammed through the song and lists all the great qualities of the prophet He expresses his extreme desire to see the prophetrsquos face and ends the lsquoNool maduhursquo Kunjayin Musliyar who preached the religion with a sense of humor lived during 1700rsquos There are a number of famous jokes on him connecting Mangattachan and the King Zamorin Noolmala is 300 years old Muhiyudheen Mala and Noolmala have a difference of 130 years In between these two books we donrsquot know exatctly how many books were written lsquoValiya Naseehathu Malarsquo by Manakkantakathu Kunjikkoya Thangal is a poem written during that time He wrote it during Hijra 1052 Muslim women used to depend on this poem for basic religious education

33

ഈടം മഹലശറ ചടം വകാടമയിൽ വയതലതിേ രപാടലടികലകേയരമഖലേകൾ രതടം അലരേതലതല ഹഖകൾ കിടലടവാൻ തകലരകാവേപാതലതല പിടികടലവതലതിോ കടം പിടിയിൽ വിടതിമയമിവല കാണം മലകലകല സമഹായ കടകലകാേിൽ ാടം പലിശ ഭജിതലതളലളവർ പളലളാ ാശതലതിൽ വിങലങി കംവകാണലടവർ വീളം വീളം അവർ രമൽ ശശതലതാം കാഫിറം വിതറി പരലകലകടലടം രകറി ടകലകരമ

lsquoSafalamaalarsquo by Shujayi Moythu Musliyar is a song which reminds of Kunjayin Musliyarrsquos visionary songs It was written in Hijra 1316 He included things from the beginning of the world to the life of the prophet Here are few spiritual and philosophical advices

ാളില രപാകടലവട ാവളയാകടലവട ാരളകലകല ാവള ഈ ീളം വിടലടാടലവട ഓടല രകാടാ ഇടം വലം േണലരട ഓരോരോ സാ അതലതിൽ മാറലറങലങളണലരട ആടല ോലസലഥിതി േണലട രവവറ അൽ പകവലലവർകലകാേംഭപലരപവേ കടല വകാലലലങലങൾ മാസങലങലാഴലചലച വടികൾ കണകലകിൽ ിലായസിൽ തീർചലച വതടലിവർ ിലവ മണല വീടലടിരലകലക തലജം ീ രാകലകല വപാൻ വീടിരലകലകല അകകലകണല തറലാവക രാകലവകാല രമാടാ ഉൾസാേം ഓർതലതാൽ ഉറങലങാരമാ രകടാ മഖകണലണടയലകകലകൾ തറകലകടലവട മാടാ മടിടലട വപാലവചപലപിൽ മതലതണലടല രകടാ പകൽ കണലണടചലചാൽ ഇേളാരമാ വപാടലടാ പലതം പിടിചലചാൽ ഫജലർ ആരമാ വപാടലടാ തടലടി തറകലകൾ ഉറപലവപലത വപാടലടാ തിലാപഴതലതിൻ േചിവയലത വപാടലടാ ാടലടാലലപൽ വലലലല വിളയരമാ വപാടലടാ വപാടലടാ ിലമലതളലളിപലപിൻ രചാേകലകടലടാ പിൻ ഇലല കാടലടം വപാറകലകല വകാടലടാ വപടലടാരലാ ചതലത ചകമരലലലാ വപാടലടാ

34

പറിൽഉടൽകലകല േഹമാം വപാടലടാ മാം വേിപലപാൻ അലങലകാേമാവക മലതം ഭേിചലചിങലങ പിലതലം ആകാ മാരറം കാടലടിൽ ീ പഞലഞാലം രപാോ മതലതിൻ േഹർ കണലടല ചാടലയലം രപാോ കരലലലാലടലടായിേം വപാൻവിലകലകരലലല വകാടലട ിറയല കൽകലവകാേ കാശല കരലലല ഇവലലലല വചാലലലി ിറയലകലകാരമാ പരവ അലലലൽ പറഞലഞ മകടലടാരമാ വകാരവ വകാലലലം മലകലകില കലലപ കിടലടി കടാടിപാടല തതലതവയ കിടലടി വതലലലം ഒഴികഴിവിലലലരലലലാ കടലടി തലിഷലടം വിടലടാരമ രപാലിഷലടം കടലടി

The influence of mysticism could be seen in Safalamaala The poet doesnrsquot lock us in the prison of spirituality but he talks about a life of virtue based on dharma He evokes the powers of humanity and wakes up the soul

Moyinkutty Vaidyar and Chettuvay Pareekkutty were poets who created a new path different than the religious traditional Mappila songs While the traditional poems connected even the love stories to the lives of the saints and made it divine these poets gave poetic form to the raw emotions of the common man Moyinkutty Vaidyar (1852-1892) was the first poet to write a love story poem with all its true charm Even though he lived for only 40 years his contribution to Malayalam is unforgettable The poet who loved nature and flowers could evoke romance in the listeners He wrote an immortal love poem called lsquoBadarul Muneer Huznul Jamalrsquo Shooranadu Kunjan Pilla evaluated this as a genius work which all of the Keralites together if tried wouldnrsquot achieve now This is an example of his descriptive ability

പമാകളാരണ ഹസലൽ ജമാൽ പലാേതാളം മികലരത േീവി രഹമങലങൾ വമതലവത പണിചിതലതിേംാമങലങൾ എണലണിപറഞലഞാൽ തീോ വേതല ചിങലകാേം പണലവട േീവി

35

കമാകലകായലചലചകലക തപലപവമലതാം കതലതം തഖലതിൽ മേവം േീവി മേതകതലതകിലം വഞറിലതടതലത മാണികലകയലകലകയല േണലവടറിലത വീശിപേകലകിതലമടിയം കിതലതല വപേമാൾ കഴതലതം വചേിപം വകാണലടല കേിരപാൽ ഇടതം വലതിടലടലി കണലപിേി വവടലടിചലചഴടലടീടലിൽ വേിൽ മദം തേിതലവതരാകലകം പവിഴരപാലചലചണലടാവല രപാലചിേിതം വപാഞലചിേി തലവ ടചലചായലിൽ പമാതലരതവി വേവല തലിൽ

Moyinkutty Vaidyar also wrote well known battle songs like Badru Uhdu and Malappuram Including Saleekathu Kilathi maala and songs based on Panchatantra called lsquoElippadarsquo he wrote 12 khanda kavyas With this transformation initiated by Moyinkutty Vaidyar Mappila poets felt more freedom to choose their subject The number of subjects which were written upon later shows that Songs like lsquoThengaappattursquo and lsquoMangaappattursquowhich are connected to the Kerala culture were written Contemporary issues were written upon A number of poets came forward to sing against the superstitions and malpractices in the society Few lines from the poem lsquoDurachara Mardhanamrsquo by Marakkar Musliyar When false stories about Shaikh in Muthupetta and Koottayi Vellatha painting divinity on them were getting spread he satirically wrote

മതലതപലരപടലടകലകല രപായവർ വലര മഴവൻ കളവവല പലർലവ അതലതേം തലവ കടലടായി വവളലളം അതിാൽ പലർലതം കളലളം

There were talented women poets like P K Haleema V Ayishakkutty Kandathil Kunjamina and Puthooru Amina Sparks against abuse of women could be seen in some poems Puthooru Amina writes against treating women like a consumable object

36

ാലഭാഗവം വലിതാ പറയല വപങലവകടലട ഉമതിലം ലലല മാേവേ കിടലടവാൻ എികലകിവലലലാേ മടലടല മടലടിൽകിടലടവവേകലകം മാരരതര വിളികലകം മടലടരലാഗിയം ഉറലറിടം പരല ചകലകേവാകലകം ഒേപടി മകലകളങലങ കളകലകിലായാൽ അടകലകവളലാകലകം വപാടലടിപലവപാേിഞലഞലതാളാം വപാേിവവയിലതലതാകം ഓളം രപായി മറലവറാേ രതാപ കണലടപിടികലകം അയയലളാ-പേഷവേ പതി പതലിമാർകലക തീേം ഇവതലവതാേ രകാളാ

There was a stream of Mappila songs touching the social life The excitement of Indiarsquos freedom struggle could be seen in many Mappila songs of that time Many mappila poets like Nallalam Beeran were put into jail T Ubaid wrote to raise the national spirit

എലതി വിണലണിൽ പതതായല കേിിഴൽ കാണല തങലങി എല ലണലടൻ രഗാപേങലങൾndashതങലങളിൽ രചാദയലം തടങലങി ചിലതയാലിംഗലലണലടല തലവറndashവതളിമഖം കേിഞലഞ മങലങി ചീർതലതാ രമരതാ വിപതലതിൻ സചകൾ കണലടടങലങി

Mappila Literature researcher K M Ahammed wrote ldquoMappilas didnrsquot sing about the local rulers or the Kings They didrsquot fall short of desire for freedom or self respect It was Mappila song writers and singers who inspired the Muslims of Kerala to fight against any oppression whether of the local rulers or the imperialist Britainrdquo

37

Akbar Sadaka Pakshipattu should be included in the group of story-songs This poem written by Naduthopil Abdulla once gained astonishing popularity in Malabar The story and its presentation in the song would blow away anyone Clarity simplicity ease and the ingredients of unique vocabulary in Kasargodian Malayalam are the characteresitics of this poemThe poet belongs to a small shore side village in Kasargode sharing border with Karnataka The slang over there is a mixture of Malyalam and Kongani

Pakshipattu

38

A bird who had lived with her husband for 40 years is subjected to husbandrsquos suspicion for lying two eggs during one day and she gets thrown out of the nest The bird pleads prophet Muhammed to convince her husband that she was innocent The prophet replies that he would end her distress if she could bring her husband to his presence The bird says that he wouldnrsquot come if she asks and says the prophet should send one of his men to which prophet asks the whereabouts of her husband The bird says that it is beyond the tall Jabal Khubais and beyond Jabal Noor and beyond a field in a hill called Thurisina Mala where prophet Moosa was born The prophet sends Bilal to fetch the male bird Bilal went there and called the birdrsquos name twice but the bird pretended that he didnrsquot hear it When Bilal got angry and called for the third time the bird showed its beak outside and asked Bilal with arrogance- ldquowho are you you kid who called me by my namerdquo When Bilal said that prophet Muhammed send him Akbar Sadhaka- the bird replied that he knew all the 312 prophets but he he hadnrsquot heard about Bilalrsquos prophet and asks him to tell his prophet that Akbar Sadaka is calling him Bilal returns and tells this to the prophet and he sends Umar Akbar Sadaka repeats whatever was said to Bilal Then the prophet thinks that if his son in law Ali was there he would have brought the bird there Ali was at a distance of 93 days gone for a battle Ali knows about Muhammedrsquos thought through dream Ali arrives at the prophetrsquos presence during Subhi morning prayer on his horse named Dul Dul It happened so because Allah asked Jibreel to shrink the earth Ali goes in search of Akbar Sadaka When Akbar Sadaka didnrsquot listen for the first two calls Ali called him for the third time in a manner that the sky and earth shivered Akbar Sadaka called Ali as Chinkapuliyar (the lion Ali) The bird said the same things as before to Ali also Ali replied that Muhammed is the 313th prophet Then the bird asked him if there was a prophet like that why was he not keeping the fourth veda in tact When Ali asked him to explain he said that the dear daughter of a sahabi named Ibnu Ubaidulla was kidnapped by Ifreeth jinn on the 3rd day of her birth and she is being brought up as an infidel for the last 16 years Why is that your prophet is not able to save herAli after hearing this marches towards King Ifreethrsquos fort There is a cave covered with a huge stone on the right side of Thurishina hill

The Story

39

It is written on it that if a human being enters into the cave he will be burnt to ashes Ali ties his horse on the stone itself and enters the fort Then Ali sees a large ocean and two huge serpents guarding it Those serpents recognizes Ali The serpents gets Ali into the fort on some conditions Then Ali sees a tree The tree tries to send Ali back but he doesnrsquot listen The tree gives keys for all the seven forts to Ali on some conditions Ali witnesses perplexing sights on opening every fort In the seventh fort Ali sees the girl who was abducted by Ifreeth guarded by a jinn Ali wakes her up Th girl says that only Ali from Mecca could enter the fort like he did She says that Ifreeth had gone for a hunting party and the sounds of his return could be heard Ifreeth on entering sees that all the forts were open and asks the girl about it Ifreeth says that he could smell man he could smell Ali When he screams and boasts that if he sees Ali he would burn him to ashes Ali jumps in front of him Ali asks Ifreeth to believe in islam but Ifreeth resents Ali then fights with the Kingrsquos guards In the end Ifreeth falls like the Uhdu hill Ali takes the girl along with him and reaches the place where Akbar Sadaka lives With the first call itself the bird greats him with saying ldquolabbaykum labbaykum labbaykumrdquo Akbar Sadaka goes along with Ali towards prophetrsquos presence saying that he is now convinced that Muhammed is the prophet Akbar Sadaka tells the prophet about his suspicion on his wife The prophet replied that it was a Kudrath (blessing from Allah) and the bird gets convinced Akbar Sadaka asks the prophet for forgiveness He takes his spouse along with him to the nest Ibnu Ubaidullarsquos daughter describes all the events happened in while she was kept in the fort In this fashion the story in the song ends happily

40

One of the most notable period in the Malayalam literature begins with Kilipattu Even though Thunjathu Ezhuthachan was the central point of this stream there are many other kinds of works like Champukkal Aattakathakal and Thullalukal Many kilippattu were written after Thunjan Even though Kilipattu are written like a bird is made to sing there are other songs in which goose coil and beetle sing the song They also could be included in the category of Kilipattu In the Akbar Sadaka song the bird asks the prophet Bilal Umar and Ali two ethical questions in poetic form The bird talks to each one of them The song could be read as praising chastity of woman Even though in the beginning the bird talks down of Muhammed in the end he apologizes and does as the prophet says Unlike Ezhuthachan who used sophisticated verses to talk about the ethical issues Naduthopil has used some perspectives which existed then and wrote about some philosophies in a not so serious manner Pakshipattu could be seen as a Mappila version of Kilipattu Those who blame Pakshipattu for contempt of the prophet should rethink based on what is said above

Kilipattu

41

Pakshipattu is a story about the loss of faith and replacement of it Stories about miracles were always used from the ancient times to spread religious belief Almost every prophet who were mentioned in Quran had many miracles associated with them They were meant to make the people of their times believe that the prophet is capable of doing things with the blessing from Allah which are not possible by normal people Many of the miracles were very majestic like splitting of the moon during Muhammedrsquos time and like the ocean split and made way for Moses There is a story about Cheraman King in Kerala who lived during the same time during when the prophet was alive that he saw the moon splitting and he converted to Islam These stories are intented make people believe that there is a power which could do any thing things majestic and beyond what they could think of In the story of Akbar Sadaka initially when the bird is asked to come see the prophet he talks down on him saying that he didnrsquot know about a prophet named Muhammed If there was a prophet named Muhammed why would such a dare thing happen like what Ifreeth did How would it happen so that daughter of a sahabi was taken away when she was just 3 days old and now itrsquos 16 years she had been held in captivity and kept as an infidel by a jinn Akbar Sadaka has lost faith in Muhammed that he was the prophet of Allah and Ali is engaged in a mission to restore it Ali enters the forbidden cave and encounters many supernatural occurrences like talking snake with 80 hoods and talking trees When he opens the forts by the keys given by the tree he sees many more miracles like fire by its own net which gets thrown by its own arrow which gets shot by its own and a wand which hits by its own afort in which a thousand women were sleeping while standing a thousand women were sleeping while sitting a thousand women were laying and sleeping Finally when he meets Ifreeth he is defeating a Waseer (guard) of Ifreeth who is 40 times bigger than Ali who had eaten 40 camels and drank 7 barrels of water Ali throws him thousands of yards up in the sky On falling down the Waseer says that if Ali catches him so that he wont die he would believe in islam Ali saves Waseer but he still doesnrsquot keep his word Ali throws him up again This time also when coming down the Waseer says the same Ali trusts him again but Allah sends Jibreel to strike Alirsquos hand so that

Story of Faith

42

the Waseer falls down and no more cheats Ali When Ali is back along with the girl a deed which would not have been possible if not for blessing from Allah and knowledge of Muhammed and valiance of Ali Akbar Sadaka becomes convinced that Muhammed is Allahrsquos prophet His faith in Muhammed and Islam is restored He goes to Muhammedrsquos presence and asks his question that how could his wife lay an egg which is not his Muhammed assures him that his wife is innocent and it was a blessing from Allah Akbar Sadaka gets convinced because it is Allahrsquos prophet who have said so He has restored his trust in his wife also

43

Shias are a group of Muslims who give more importance to Ali than other Khalifas Ali was the fourth Khalifa and one of Muhammedrsquos first disciples He was prophetrsquos close relative and used to write down Vahiyu (messages of Quran revealed to Muhammed through Jibreel from Allah)for him He was one among the ten people whom the prophet gave news of assured entry to heaven Alirsquos mother had given him the name Haider which means lion But he was known in the name Ali (one who is in heights)which his father called him Ali grew up in Muhammedrsquos house under his guidance It helped him to learn good characteristics early in life He didnrsquot lower his head in front of any idols when idol worship was very prominent in Mecca It was the prophetrsquos wife Khadeeja who believed in Muhammed first and second it was Ali The brave Ali was ready to die protecting Muhammed The prophet had married his youngest daughter Fathima to Ali Ali had fought in the battles of Badr Uhud Hantak Khaibar and Hunain In his last days the prophet came to the mosque supporting his hand on Alirsquos shoulder Ali had a main role in the death ceremony of the prophet Historians records that Ali had expectation that prophet would select him as his successor Knowledge bravery justice and simple life were some of his qualities He had every means to lead a luxurious life but he didnrsquot lead one He bought the same kind of dress for him self and his servant He went to the market himself and carried things from there to home by himself He lead a very simple life

There are several reasons for Alirsquos rule as the fourth Khalifa not being a complete success Many had lead an opulent life because of the prosperous times before Many people turned against Ali who instructed a simple life and strict control in money transactions So he didnrsquot get the support of people who wanted a luxurious life Another reason is the indiscipline of people who were with Ali Some people deliberately tried to create trouble Ibn Sabu was the one behind that Constant attempts were made to evoke the emotions of blind favoritism and person worship which Islam strongly forbids among people which made them to hate each other Propaganda that Ali being close relative was the righteous successor of Muhammed to be the first Khalifa and that right was snatched

Alirsquos history

44

away from him was spread by them Even though Ali publicly and clearly denied that claim in places like Egypt Bazra Koofa and Yemen wrong thoughts got spread Efforts of enemies of Islam to attack the religion from within itself started to see success Troubles grew as because of the differences in thinking and polarizations Tendencies of animosity created problem like in the time of Uzman The group of people who stood for Ali naturally portrayed his character in a higher position It is a result of this that a group among world Muslims do glorify Ali Viewing from this back ground pakshipattu have influenced Kerala Muslims in Shiaism

45

Naduthoppilrsquos Pakshipattu have faced a lot of criticisms from the beginning Some scholars have even banned reading it because it tells a fictitious story about the prophet The criticisms are that there is no such an event in the history and it is non-islamic and it would create misconceptions in the society All these criticisms should be looked upon but there is another dimension to it which everybody agrees that is itrsquos popularity This is a song which have been read sung and enjoyed by the common muslim a lot Thousands of its copies got printed Clarity in language simplicity in representation appropriate abstractions and augmentations and crystal clear language are the qualities of PakshipattuIt became popular because it is entertaining The male bird expelled his wife because he had doubt in her chastity His need to save the girl in Ifreethrsquos fort reflects his opinion to protect womanrsquos morality Ali does this adventure because he recognizes it The issue which the female bird raises in front of the prophet is also the same The song suggests that man and woman should trust each other

Criticisms

46

Pakshipattu is full of awesome picturisations The age of Akbar Sadaka is not mentioned in pakshipattu The poet gives us clues to guess it in a strange and beautiful way

പേിശിൽ ഈ ഭമിയിൽ ിൽകലകല കാലതലതല പേിവശാതലത ഭമി ഞാൻ അഞലച ിറം കണലട മലപിാൽ ഭമി അതല വപാല ിറമായി പിലവയാ ഭമി അതല വവളലളിതലതറയായി വവളലളിതലതറരപായി വചലപതറയായി വചലപതറരപായി ഇേലപ തറയായി മണലണതറയായിടലടഞലച റലറാണലടായി (I have seen earth in five colors It was golden in the beginning Then it became silver Then it turned bronze and then iron It has been 500 years since it has turned earth colored)

The scientific basis of this transformation should be questioned But the transformation of time and space have been beautifully illustrated in these lines If inspiring awe in the readerrsquos mind is an element of beauty in literature Naduthopil have brought his readers to the bring of itാലലപത ചവിടലട വകാണലവടതലതി ഇമാമലി (Imamali reached in just forty steps) അലതവിസലേലതിതമായി കിടകലകല കടൽ (the sea which extends till infinity) അതിലവറ കാവൽകലകാോയി േണലട ാഗങലങൾ ആ ാഗങലങളവട വലപലപം ഉദയമാം വതാടലട അസലതമം വവേയാണല (it is guarded by two snakes the length of those snakes extends from sunrise to sunset) These lines remind us of Muhyudheen Mala

ആകാശതലതിൻ മീവത ഭമികലക താവഴയം അവവേവകാടിീളം അതലതിേയരളലലാവർ (The one whose size of flag is from above the sky to below the earth)

To provide thought which guide you to infinity is characteristic of Quran It may be Quranic influence that lead mappila poets to use that kind of imagination The snake called Ibnu Umair in the song has 80 heads and 80 hoods Ali crosses the ocean sitting on it Ibnu Umair tells the marvels of the fort like this

Imagination in the Song

47

തനനാലെ കതതനന വാളണടാ കകാടടയിൽ തനനാെടികകനന ദണടണടാകകാടടയിൽ തനനാലെ കതതനന തീയണടാ കകാടടയിൽതനനാലെ വീശനന വെയണടാ കകാടടയിൽ(In the fort there is a sword which strikes by its own a pole which hits by its own a fire which burns by its own and a net which gets thrown by its own )

Magic in depiction not scientific reality is becoming evident in these lines Minds of readers and listeners get lit with wonder The depiction of things inside Ifreethrsquos fort makes evident the dangers and adventure Ali has to go through to save the girl For this poets have been using myths proverbs and supernatural powers since centuries This unique method of depiction leads the song to fulfill its purpose

48

Ali fights bravely to protect the fourth Veda Alirsquos bravery becomes evident only when the reader is convinced of his enemyrsquos huge power In Miltonrsquos world classic Paradise Lost the poet depicts devil as one with extraordinary power it was to show the greatest might of God A human level representation of that is shown in pakshipattu Even when it is agreed that the events in this story are impossible the poet tells a truth which the human race has to be convinced which is to bring purity in life The reading of Naduthoppilrsquos Pakshipattu becomes creative only when that is understood Using the secondary imagination which Coleridge says genius people possess like Aristotle had proved before imagination becomes creative this could be experienced by the reader on careful reading of Pakshipattu Like moral stories and parables the poet presents Pakshipattu Writers write stories and songs like parables to present philosophies

The prophetrsquos philosophy that even a bird should be given justice should be noticed It shouldnrsquot be meant that Pakshipattu is completely righteous There are attempts to patronize great men like Bilal and Umar who had led a saintly life The song even patronizes prophet Muhammed who is called the Darling of the Mankind But when he realizes his mistake Akbar Sadaka asks for forgiveness The poet in his excitement to praise Ali would have forgotten and written things which shouldnrsquot have been written It would be appropriate for the reader to forgive the poet for the prophetrsquos teaching was to forgive even your enemy

Message in the Song

49

There are few things which are entirely non-Islamic in Pakshipattu They shouldnrsquot by any means could be justified The serpents who guard the sea asks a favor in return of helping him cross the sea The serpents says- ldquoYou are the one who gives the card to enter paradise during the day of Khiyamat give us also cards during that dayrdquo Ali replies that he would give him a great card This is completely wrong according to Islamic principles because even the prophet canrsquot decide who enters heaven So those lines are absurd The concept that tree bends for men has beauty It is okay if its a display of respect but its impossible according to Islam The tree also has a wish since it is a Sunnath for muslims to brush teeth the tree asks to give him that Sunnath This even is also not possible In the end of the song the poet pleads to Allah to forgive him for any mistakes in the song he had committed

Errors

50

Mahathaya Mappila Sahithya Paramparyam- C N Ahammed Moulavi K K Muhammed Abdul Kareem

Mappila Shaili- N K A Latheef

Muslim Samoohika Jeevitham Malayala Novalil- Jamal Kochangadi

Pakshipattu Oru Punarvayana- Ibrahim Bevinja

Muslimingalum Kerala Samskaravum- P K Muhammed Kunji

Mappila Muslims of Kerala- Rollan E Miller

Islam in Southern India- W P Warren

Mappilapattinte Thayverukal- V K Kutty

Arabi Sahithyam- Prof V Muhammedali

Onninte darshanam- M N Karassery

Kozhikotte Muslimkalude Charithram- Parapil Muhamed Koya

Islam VIjnana Kosham

Keralathinte Samskarika Charithram- P K Gopala Krishnan

Bibliography

51

Mr M A Abdu Rahman

Prof Abdul Satar

Mr Abdulla Mogral

Mr V Abdul Gafoor

Social Revolution in a Kerala Village- Dr A Ayyappan

The Cultural Heritage in ndia- Edited by haridas Bhatacharya

Bharateeya Chinta- K Damodaran

The Growth of Islamic thought in India- Dr Tharachand

Cochin State Manual- C Achutha Menon

Courtesy

52

53

54

3

Different groups of people may live in the same geographical area but they all are different in their characters and their ways of life I may be from a state in India but among the people of that state who speak the same language and share similar geographies and weather I am distinct from all others I belong to a place but still my familyrsquos way of life differs from my neighbors What is that group in which I belong Where do my roots reach to Where do the beliefs of my ancestors originate from

Even before the life of Prophet Muhammad in the 600s Arab traders were in contact with India Merchants would regularly sail to the west coast of India to trade goods such as spices gold and African goods Naturally when the Arabs began to convert to Islam they carried their new religion to the shores of India The first mosque of India the Cheraman Juma Masjid was built in 629 in Kodungalloor Kerala by the first Muslim from India Cheraman Perumal Bhaskara Ravi Varma1In northern India Islam spread in a faster rate through army invasion after some decades it had already grown roots in Kerala I remember my Madrassa text-books They were printed in Arabi malayalam We were taught to read Arabic To learn the meaning of the words and sentences it would take a long time so it was decided that our mother tongue- Malayalam be written in Arabic But we were not introduced to any Arabi-Malayalm literature other than the text books There used to be a differnt category for ldquoMappila songsrdquo in school level competitions because they sounded totally different and most of it not comprehensible for the majority of the common public Mappila songs are mostly about romance warfaith and many other classical subjects of poetry To me they carry the mystery of my ancestors

Arabi-Malayalam has a poetic tradition Simply said- it is a written language which was popular in Kerala and Lakshadeep some decades ago in which Malayalam was written in Arabic script Since malayalam has a number of phonetic sounds to which there are no written characters in Arabic they made few of their own Even before printing in Malyalam ever began news-papers magazines and other literary texts were printed in Arabi-Malyalam It has a vast treasury of literary works People forgot about them because of the commencement of modern Malayalam literature colonial styled school education and globalization

Subculture from the PastIntroduction to the Project

1 lostislamichistorycomhow-islam-spread-in-india

4

Over the centuries the descendants and followers of the Arab settlers formed a distinct culture in Kerala with a unique lifestyle and traditionThey were firm believers in the faith and were regarded as honest people by all othersThe Holy Quran starts with asking to recite It was compulsory for everyone in the community to learn to read and write Arabic since it was the language of faithTo teach the people who were mostly illiterate peasants Arabi-Malayalam was used Since there was no printing everything was taught as songs and a sing song tradition formed There were song writers and singers who would go around villages singing the old and new songs about heroes and heroines of islamic historyabout battles old and new and about prophets and mysticsThere were songs to memorise namaz timings there were mehandi songs trade songsand songs for many other varied subjects Arabi malayalm printing started decades before Malayalm printing started ldquoChar Darveshrdquo a Persian classic novel was translated in Arabi malayalam and published in 1883 before the first ever malayalam novel - ldquoIndulekhardquo by Chandumenon was written Old lithoprinted copies of Mappila literature are still presentOne poet translated lsquoAshtanga hridayamrsquo from Sanskrit and made it into a songTexts were written in Arabi Malayalam to teach the old Malayam called lsquoVattezhuthursquo and lsquoKolezhuthursquo and also to learn foreign languages like Heibru and Cyriac Mappilas couldnrsquot ever surrender to any force which were against their freedom or faith A number of Mappila texts like lsquoCheroor Padappattursquo were banned by the British during their reign because the Government they could trigger a revolution

Mappila Subculture and LiteratureBriefly on

5

This song is magical as an Arabian tale The poet lived during the time of the Malayalam poet Changampuzha and poetically this song is at par with his creationsThe way the story is being told is not in a western way it is an Arabic way of story telling Magical realism lightens it lamp through out the song ldquoIn a fort there is a fire burning by its own a stick which strikes by its own and a net which gets thrown by its ownrdquo Trees and snakes talk in the song they are characters with dignity Glimpses of feminist thought also could be seen the song is about an adventurous journey by the brave Ali with the blessings of prophet Mohammed into the fortress of an evil king and how with his bravery and faith he is able to overcome all the fierce obstacles and free the beautiful girl who had been imprisoned by the evil king for 16 years Through its lines the song teaches many moral lessons and philosophies The song draws amazing imageries in the readerrsquos mind Like all other mappila poems it is written in an enjoyable and easily memorizable style When the poet first presented the song to the public the religious scholars of his native place Mogral in kasargode wouldnrsquot approve it saying it is not per the rules of the religion He went to Malappuram and a printer was ready to print it there Later on it became so popular in the Malabar region that it was sung in every households The song was even adapted into a Yakshagana form an ancient and semi classical dance form belonging to Hindu tradition

PakshipattuBriefly on

6

Mappila Subculture

7

Kerala heard the message of Islam during prophetrsquos lifetime itself and received one of the first task forces of Islam in its soil The ancient trade relations with the Arabs lead to this early beginning of Islam The simple lifestyle and humble behavior of Malik Deenarrsquos group were attractive to the people of Kerala The historian Sheikh Sainudheen Makhdoom in his Thuhfathul Mujahidheen describes the freedom Muslim missionaries received to spread their religion- ldquoNo other Hindu will ever attack a converted muslim Even if he belonged to a lower caste other Hindus will treat him like any other Muslimrdquo The kings encouraged conversion to Islam Logan describes it- ldquo The Muslims are increasing in their number The main reason for it is the conversion of lower cast Hindus The conversion is not only allowed but also encouraged and ordered by the Zamorin One or more members of every fishermen family were required to be brought up as Muslim to serve as sailors in Arabian ships This tradition had been continuing till recent timerdquo

It is not only the encouragement from the high levels of society that lead thousands of the downtrodden to Islam but also the strong desire to escape from the dark prisons of the evil cast system which was present in Kerala society Islam was the call for that rebellion In Islam an Arab is not greater than a non-Arab a white man is not greater than a black man When in his last speech the prophet said that ldquoonly the one who is very careful in his affairs will be loved by Allahrdquo the Muslims of Kerala rose to a new dawn Jawahar Lal Nehru points out the impact of Islam in India ldquoIt reveals the evils crept into the Hindu society The dogmas of caste untouchability and the horrifying distancingrdquoThe brotherliness and philosophical equality in islam was very attractive Particularly for the Hindus for whom a conduct even with a hint of equality was denied

The belief that there is only one creator is the basis for human equality and brotherhood Only the one God is worthy of worship This concept called lsquoThouheedrsquo is the foundation stone of Islam For the Kerala society who worshipped more than a thousand Gods this idea was revolutionary The low castes were not even allowed to pass by the temples which worshiped the Gods of high castes They had to attain punya by offering fowlrsquos blood and toddy Islamrsquos

Islamic influence in Kerala lifeTranslated from the original aricle Islam Matha Swadheenam Kerala Jeevithathil from the study Mappilasaili by NKA Latheef published by Vachanam Books Calicut First published July 2010

8

invitation from these ancient tradition to the modern and refined monotheism gave birth to a thought revolution Monothism doesnrsquot support inequality The equality in front of God reflects in the social life as well The Mappilas of Vadakkan Pattu (folk song tradition in Northern Kerala) who stopped Chirakkal Thampuranrsquos(a native king in northern Kerala) procession is a symbolic representation of this influence in belief The chieftain of the King after hearing peoplersquos reason for not to follow old rules couldnrsquot say anything in return and explains to the King what the protestors were asking-

എലലലാരേയം പടചലച തമലപോരാ ഓേകലകല വയലതയലാസമിലലലരലലലാളിചാളകലകം വവയിലറികലകലരലലലാരകാരലാതലതം വവയിലറികലകലരലലലാേണലടരമാേരപാലറികലകലരലലലാപടരചാരാ വയലതയലാസവമാലമിലലലരകാരലാതലതം ചാളകലകം ഒേ രപാവലയാണലമഴയവമ തലവയതല വപയലിരലലലഅങലങവയളലള ിലകലവകങലങാണലഎലതി തമലപോൻ രപാകലരേംഞാളങലരങതറലറിടലട ിലലകലകലതല (The God doesnrsquot have any differences The sun sheds light on the Kingrsquos palace and the peasants hut alike it rains on them alike but then why do we have to keep away yards from you when you come) This courageous proclamation that there is no difference between the King and the subject reflects the great ideals of Islam

Those who came to Islam believe in the life after and strived for success in it Trade was one of the major livelihoods Quranic verses prohibiting interest and promoting trade encouraged them It was a time when Arabs had monopoly in world trade After the commencement of Islam the relation with the Arabs strengthened Spices which were considered more valuable than gold and jewels in Europe started to be shipped from Kerala Historian K M Panickar points out that it was the Kerala Muslims who lived in the shores who lead this trade It was due to the interest shown by the Muslim traders in the beginning of the 14th century that Kozhikode

9

became an international port Ibn Batutah records that traders from all around the world were seen in Kozhikode Muslims had the control over food and cereal distribution K P Padmanabha Menon records in Kochirajyacharithram - ldquoThere wonrsquot be enough rice to feed the whole country Mappila traders bought rice from outside the country and sold them in the towns and the countrysides It wonrsquot be difficult for the Mappilas to create a famine if they wish to do thatrdquo but being followers of Quran which strongly prohibits and condemns black-marketing extortion and cheating in measurements they were always honest traders Ethics were respected in trade and the monopoly in trade made Muslims a decisive force in the society

The Marakkars built a strong naval force for Kerala and they were well known in sea trade Based on this domination in land and sea trade historian Dr Ayyappan records ldquoIn creating the backbone of the wealth here the Mappilas who shared blood and religion with the Arabs had a big rolerdquo The improvement in trade through them helped Kerala to develop New towns were born in the coastal lines Buildings were built with corner tiles and rectangular bricks like in the Middle Easter countries Wood trading centers were started Timber export from Kallayi started during that time Pottery hat-making and dyeing industries also started during that time City systems were built around jama-at mosques with importance given to trade Remains of this could be seen in places like Chaliyam and Dharmmadam Wide roads were built in villages Arabs had started to exchange coins from the 7th century It lead to the end of barter system in Kerala Arab-Persian words which are still used in the field of trade are examples of the Muslim influence nikuthi(tax) bakki(rest) vasool(attain) inaam(prize) anamath badal(instead) tariff rokkam(ready money) karaar(agreement) dallal(brocker) khabool(agree) sraappu(coin exchanger) hammali(porter) khalasi- all these words are from Arabic Bazzar samanam(goods) nirakku(rate) sumaar(about) sharashari(average) kammi(less) gudaam(godown) thrass(balance) aasami(cunning fellow) bakshippu thayyar(ready)- all these are Persian words Among the goods of trade bathaka(water melon) vazhuthina musambi sabarjal sakkoon pazham uruman pazham(pomegranate) masala uluva

10

kunthirikum saboon(soap) neelam(blue substance) aalathu kadalas(paper) makkacholam(maze from Mekka) surka(vinegar) are Arabic Thakkali(tomato) koorka(a ground tuber) karakka(dates) badam(almond) pista kismis(raisins) angoor chakkara gothambu(wheet) and achar(pickle) are Persian

Muslim invasion also influenced the dressing style and the food habits Before Muslim invasion happened the male dress was only an ottamundu(a single piece of clothe) The caste system had that no women except Brahmin could cover above their veist Swami Vivekananda had praised Muslims for their contribution for the change from that shameful situation to wearing tailored dress The world encyclopedia records that interesting facts could be gathered about the socio-economic developments in India due to the spread of Islam from the phonetic origins of the names of different silks and other clothes Jubba Kamees shammies pajama lungi rumal shawl kalmeja papas shervani- all these are Arab- Persian words Conversion to Islam was also called ldquoKuppayamideekkalrdquo(to put on a clothe) Historian P Balakrishnan points out the influence of the dressing style of Muslim hoories in the female costumes in kathakali

Muslims contributed to the Kerala cuisine through a variety of Arab-Persian dishes and mixing of their recipes with those which were present here It ranges from the Persian kingrsquos biriyani to the nadan kanji chicken biriyani egg biriyani fish biriyani prawns biriyani kanji rava kanji dal kanji jeer kanji beans kanji marunnu kanji(medicinal kanji) coconut kanji jagiri kanji Rice dishes- biriyani ghee rice irachi choru thenga choru chakkara choru Pathiri- kuzhal pathiri thurtki pathiri kay pathiri chuttu pathiri mutta pathri madakku pathiri net pathiri Appom- muttayappam maniyappam cheeppappom chakkareppam madakkappam idiyappam chakkareppam calthappam ottappam neyyappam arrerappam Mutta surkka muttamala manda and unnakka are special dishes Chaps kuruma pidi and samosa are made of meat drinks like sarbath falooda tea and coffee are Persian and Arabic Mappila cooking is a unique art

Even though Muslim influence could be seen in every aspect of the cultural life in Kerala above everything the strong desire for freedom and human right which Islam arose were of key importance in the fights against the feudal system and imperial powers in Kerala

11

12

ldquoThere are some universal rules in the history of literary traditions and cultural growth Different groups of people could acquire the same kind of development or face the same kind of problem The human minds could find common responses for common problems When common problems and common responses happen it is quite natural that in literature which reflects them there will be similarities in thought emotions and imaginationsrdquo1

This discovery by the Marxist critic V M Sirmanski gives us a measure to evaluate the early literary works in malayalam

The Brahmanical dominance which existed in Kerala was so complete and powerful such dominance could not be seen in anywhere else in India The famous anthropologist V Ayyappan says ldquoFrom 16th c to the middle of 19th c till the British interrupted in it the cast system in Kerala was similar to the apartheid in SouthAfricardquo2

In a social system which saw Brahmin as God Brahmin even had the power to fine the King The dominance of the colored was built upon cast system Untouchability and ranks in the society grew up through the superstitions and malpractices which the cast system created During that time the sexual relationships in the matrilineal families in Kerala were so out of hand we wonrsquot be able to imagine it now The moral science of the Namboothiri was two faced He could have relationships where ever he wanted but the Namboothiri woman was allowed not even small excuses in her discipline they were subjected to expulsion from the society in a very heinous manner The relationship between Nair women and Namboothiri was given legal value only in 1896

Nair society which had the second rank in the social hierarchy gave divinity to the Brahmin connection The colored could butcher the the uncolored if he passes by few yard near him The uncolored is not allowed to walk through public roads He was not allowed to use umbrella footwear or any jwellary He was not allowed to even cover his naked body His woman was not allowed to cover her breasts and had to show respect to the higher caste by showing it to them

Social Life in Kerala 15c- 19c

1 Tharathamya Sahithyam Thathvavum Prasakthiyum p 36 (Prof P O Purushothamann Pilla Kerala Bhasha Institute 1958)2 Dr A Ayyappan- Social Revolution in Kerala Village p 123

Translation of excerpts from the article Samoohya Jeevitham Malayalanovalil from the study Muslim Samoohya Jeevitham Malayala Novalil by Jamal Kochangadi published by Kerala Sahithya Akademi Thrissur First published in March 1998

13

Evenhe justice system was partial It was not taken seriously even if Brahmin committed a murder but the lower casts were subjected to cruel torture even if he steals a coconut In the feudal society the fate of a large group of people were to work like slaves and get tortured like animals It could be noticed that the winds of change always came from outside the Hindu society Dr Tharachand opinionated that the lsquoBhaktirsquo movement which shattered the cast system feudalismreligious dominance and priesthood in the 16th c was the defense mantra for the Hindu society against the influence of Islamic culture3 lsquoBhaktirsquo movement which came to Kerala through Thunjathu Ezhuthachan did not bring any fundamental changes in the social structure But Hyder and Tipu ordered to collect tax on land without any consideration of cast and gave the first blow on the Brahmanical total dominance which existed here for a thousand years in Kerala Afterwards this gave rise to a peasant group who would question the feudal system It was long after Tippu had ordered for the right of women to cover their breasts and discouraging polygamy that Kerala women demanded for their right to cover their nakedness That too was Channar women who were Christians It was the Christian society who first decided to leave Hindu practices such as untouchability Thalikettu (name of an elaborate marriage ceremony of the Samanthans Nairs Maaran and Ambalavasis) and pulakuli (a custom in old Malabar A few days coming after death of a close relative are considered as PulaIf one touches a person who has pula he should immediately take a bath The bath taken to remove pula is known as Pulakuli rite) The contact with semitic cultures brought the first changes in the Hindu society This external influence is evident in the later period also Prof N Krishna Pilla opinionated that it was as a result of the visible and invisible spread of British rule and the changes it brought about that interest to learn English and modern education spread4 The works of foreign missionaries laid the foundation for the development of Malayalam language literature and education Dictionary by Herman Gundert and the early news magazines like

3 Dr Tharachand - History of Philosophy Eastern and Western p-489 Vol-14 Prof N Krishna Pillai - Kairaliyude Katha p 252 (1992)

14

lsquoPashchimatharakarsquo nurtured the reading interest of the common man The legal system which the British introduced in Malabar made both the Brahmana and the Chandala same in front of the judiciary Educational institutions which rose here and there became the energy source for the thoughts of change

The coming of press and the shift from Sanskrit to a more orally influenced prose energized the communication of the common man like never before

A notable development was the sense of identity which grew in Nair society Young Nairs raised their voice against Namboothiri relations The relations were given legal protection He got out of the chains of matrilineal and joint family systems and went in search of more freedom The improvement in technology opened new ways of livelihood in agriculture trade and other services The walls between different social groups started to collapseThe movement lead by Shri Narayana Guru among the Eezhava and Pulaya against cast system had a revolutionary task to fulfill It organized other groups of people as well The institution to humanize Brahmin started from within his own community The Muslim and Christian community wasnrsquot only spectators they also became part of these changes and assimilated from them

15

ArabiMalayalam

16

In the history of the development of languages the role of missionaries are very important Missionary activities without language which is the means of communication is impossible Where ever the the early Arabs who were the messengers of Islam went a compound language formed which was a mixture of Arabic and the native language Arabi-Malayalam is a language in Arabic script formed in Kerala Even though its main aim was religious study it became the main means of communication among the common Muslims of Kerala because of its popularity They used it in their day to day life Their letters were in Malayalam written in Arabic script A vast majority of Muslim women also knew how to read and write Arabi-Malayalam Along with the development of this compound language new kinds of literary styles also nourished it was the interest shown by this language to receive and assimilate words from any language that enriched it Even when Malayalam was an incomplete written language called ldquoVaramozhirdquo Arabi-Malayalam was rich in vocabulary It was because it assimilated words from not only Malayalam and Arabic but also Persian Sanskrit Tamil Kannada and Thulu It has words even from English The historian P A Syed Mohammed claims that even before the earliest text in Malayalam ldquoRamacharithamrdquo was written Arabi-Malayalam was in use taking clues from Arabi-Malyalam poems with Chenthamil(early Tamil) influence The people who handled this language were Muslims of Kerala especially Muslims of the Malabar region who were called Mappilas and so the language was called mappila language and Mappila literature

There are many extremely valuable books in the Arabi-Malayalam prose tradition Quran has been translated into Arabi-Malayalam Many other important texts have been translated from Arabic to Arabi-malayalam Not only religious books but also books on subjects such as history medicine and law were written There are many brilliant works in creative writing in Arabi-Malayalam The earliest novels in Malayalam are Pulleli kunju(1882) Kundalatha(1884) and Indhulekha(1889) the Arabi -Malayalam translation of the Persian novel Chardarvesh is older than all of them Alif laila va Laila which are the Arabian tales was translated by

ArabiMalayalam Languageand LiteratureTranslated from the original aricle Mappila Sahithyam from the study Mappilasaili by NKA Latheef published by Vachanam Books Calicut First published July 2010

17

Kariyan kunjumoosa There are many books of which authors remain anonymous

Many newspapers and magazines were in circulation in Arabi-Malayalam Syed Sanavullah Makthi Thangal is notable in this field A century ago he ran a newspaper called ldquoThuhfathul Akhyarrdquo Till now its acknowledged that ldquoHidayathul Ikhwanrdquo by Syed Abdulla Koya Thangal who died in 1908 is the first ever Arabi-Malyalam magazine Many scholars have written Arabi-Malayalam dictionaries which shows the development of the language Muhammad Koya Thangal wrote a trilingual dictionary Arabic Malayalam and Sanskrit

Social reformists such as Sanavulla Makthi Thangal Chalilakathu Kunju muhammad haji Vakkam Abdul khader moulavi Kulangara Veetil Moythu Musliyar and Seythalikkutty Master tried to improve the Arabi-Malayalam script to nurture Mappila literature along with the developing language Makthi Thangalrsquos Mouleemul Ikhvan (1910) was written improved script Vakkom Abdul Khader Moulavi gave modern form to the symbols Mappila language before and after these improvements are very different Following is an excerpt from the Arabi-Malyalam Quran translation by Mayinkutty Elaya in 1867 He translated 7th verse from chapter 39 as follows

ldquoവവാേ കറലറം വചയലവത തടി ചമകലകയിലലല രേവറ വവാേ തടിലവറ കറലറതലതിവ പിലവ ിങലങവള റേലേിവകലവകാവളലലയായിേികലകം ിങലങളലകലകവളലല മടങലങം താം ിങലങൾ അമൽ വചയയലലരാലല ആയിേലിേില അങലങതലവത യാവല വകാണലടല ിങലങരളാടല അവൻ േിശയം അേവികലകലതല മലം ിചയം തലവ അലലലാവയാകലതല അറിയലരാായിേികലകം ഖലലേകളിലവറയകതളലള യാവലവകാണലടല ഒകലവകയംrdquo

18

In 1961 K Ummar Moulavi translated the same as follows

ldquoയാവതാേ കറലറകലകാേം രവവറാോളവട കറലറം വഹികലകകയിലലല പിലവ ിങലങളവട ാഥലവറയടകലകവലകലകാണല ിങലങളവട മടകലകം അപലരപാൾ ിങലങൾ േലപവേലതതിചലച വകാണലടിേലതിവ പറലറി അവൻ ിങലങരളാടല പറയം ിശലചയമായം അവൻ ഹദയങലങളിലളലളതിവപറലറി അറിയലവാണലrdquo

It would be felt as the language of Arab-Malayalam in the early works were not pure All the ancient texts has the same defect There is an opinion that Ramacharitham is not even a Malayalam text The language then was a mixed language Naturally Arabi-Malyalam also has that influence The limitation in the script was a major reason Change happens in the language after change in the script Even though many people wrote with interest gradually Arabi-Malyalam faced decline The improvement in public education changed the condition of Arabi-malayalam as the main medium of communication Malayalam started to be used as the day to day language Even though a number of poems were written in Arabi-Malalyalam after that also

19

lsquoArabicrsquo is a word more connected with a language beyond being a name of a group tribe or a place It is the youngest among semitic languages Among the semitic languages like Hebrew Suryani Arabic Assyrian Babylonian Ethiopian Phoenician Aramaic and Sabian Arabic is the most prevalent language in use in all the fields today Hebrew is the official language of Israel Suryani is used in some Christian churches for religious rituals Among the rest only Ethiopian is alive today1 Arabic has more semitic character in grammar and pronunciation than itrsquos sister languages and the protection of the language must have been thought a part of Arab culture and racial purity There is reason for this- ldquoGeographically the Arabs lead a very isolated life Mixing with other groups of people were impossible for them Therefor no other culture could shed lights on their civilizationrdquo2

The early Muslims who had Arabic as their mother tongue believed that not only their religious beliefs and traditions and cultural identity but also their language should not be destroyed by the attacks from other cultures Arabic was not only the means of communication for them but it was the holy language in which the Holy text was revealed Nothing should get mixed in it The structure of Arabic language is such that a small change in the pronunciation would make a huge change in the meaning Multiple meanings of a single word makes Arabic vocabulary very vast Because of all these reasons the regional languages in the lands where they went with the message of Islam created a problem for the early Muslims There were efforts to find solution for this problem in the beginning of Islam itself A new programm for the Arabs to teach Arabic was created by a ruler named Hajjab Ibnu Yusuf in Hijra 60 The method was giving one or more dots under or above of some characters and adding few other symbols3 In that way new mixed languages were born in many lands where the Muslims convoys went In Iran with the commence of Islam along with the Zoroastrian religion Pahlavi language also disappeared The Persian language became richer using the Arabic alphabet The same happened in Turkey also 80 of the vocabulary in modern Turkish language is from Arabic The

Kerala Muslims Language and Literature

Translation of excerpts from the article Samoohya Jeevitham Malayalanovalil from the study Muslim Samoohya Jeevitham Malayala Novalil by Jamal Kochangadi published by Kerala Sahithya Akademi Thrissur First published in March 1998

1 Prof V Muhammad Ali - Arabi sahithyam (Kerala Bhasha Institute)2 T Jamal Muhammed - Arabikalude Charithram (Kerala Bhasha Institute)3 Dr P M Abdul rahman - Sankara Bahasha Shaili (Institute of Mappila studies)

20

influence of Arabic on Hindi gave birth to Hindustani and Urdu Mali language is written in Arabic script It was because of this strategy by the early Muslims that mixed languages like ArabiTamil ArabiKannada ArabiSindhi ArabiPunjabi and ArabiBengali were born ArabiMalayalam is also part of it

The idea that the Vedas are so divine and that they shouldnrsquot be written was the reason behind the tradition of learning by reciting Recitations by Brahmins and Quran recitations by Muslims are examples of that belief4

The orthodox Muslims till recent times believed that it is wrong to even step on the chalk dust fallen from writing Arabic words There were a number of Arabic scholars in Kerala because of the ancient connection the land has to the language There are many Arabic books in Kerala which are not there in Arabic or any other Muslim countries5 lsquoPathu Kithabukalrsquo was used for basic education Khaidul Jamia by Ahmed Rafthani is believed to be the first Arabic text written by a Keralite Ponnani Valiya Sainudheen Makhdhoom (1468-1521) have written many Arabic texts including both prose and poems Shaikh Sainudheen second is the author of the famous book Fathahul Mueen Thuhfathul Mujahidheen written by Cheriya Sainudheem Makhdoom is the early historical text which paved the way for people in search for the history of Kerala Assaiful Bathar by Mampuaram Syed Alavi Thangal was a rebellious text against the British government The early Muslims assimilated from the local language and culture as well It was Malabar Muslims who spread Kolezhuthu (Derived from vattezhuthu and written using narayam on plam leaves) It was in use till the 19th c

Even though ArabiMalayalam started as a means for religious preaching and day to day communication later on it became a powerful medium for the Mappila imagination The Muslim scholars of that time might have thought that because most texts in Malayalam were about Hindu mythology learning Malayalam language would lead to movement away from the religion It might also be a reason for the birth of ArabiMalayalam Muslims of that

4 P K Muhammed Kunji - Deseeyodgradhanam oru Padanam (Current Books 1987)5 P M Muhammed Moulavi - Keralathile Arabi Granthakaranmar (Kerala Muslim Directory 1960)

21

time had designed secret number languages like Akkakettu and secret languages like Mykurudu6 Akkakettu is a special code language like Abjad in Arabic in which they communicate through numbers Even though later on they inter-mixed with the main stream Kerala society a tendency to alienate from the main stream have been a characteristic of the Muslim society It points towards a complex duality in the social personality Muhyudheen Mala by Qazi Muhammed is the earliest work in ArabiMalayalam There is no other text which has influenced the Muslim history in Kerala like it had All Muslim women had to learn Muhyudheen Mala to get married during that time This text says the legend of a saint named Shaikh Sainudheen and it wasnrsquot in accordance with the Islamic ideals based on monotheism But itrsquos literary beauty and musical quality gained popularity among the people Its influence was like that of the Bhakti movement in Kerala

It was almost during the same time period that both Adhyatma Ramayanam by Thunjathu Ezhuthachan and Muhyudheen Mala by Qazi Muhammed got popular among the Hindu-Muslim societies It was the time when the Portuguese came It was a time when non-Brahmins were denied learning Vedas that Ezhuthachan who was a non-Brahmin came with the Kilipattu The work of Ezhuthachan gave Dravidian character to the Malayalam language which was ridden with Sanskrit words Many Dravidian words and usages could be seen in Muhiyudheen Mala as well

Muhiyudheen Mala also has the Tamil flavor which many ancient texts and Sandhesha kavyas have7 Muhiyudheen Mala was written approximately 420 years ago Thunjanrsquos periode is also the same His Ramayana was written in thaliyola and kept in homes The part he played in popularizing Malayalam script gave him the title of the lsquofather of the languagersquo The place Thunjanrsquos Ramayana got in Hindu homes Myhiyudheen Mala had in Muslim homes Mappilappattu was a medium for Muslims to express their aesthetic sense and imagination While men sang Kissa pattu women enjoyed

6 M N Karassery - Onninte darshanam (Poorna Publications Kozhikode)7 P K Muhammed Kunjhi - Muslimkalum Kerala Samskaravum p 205

22

singing Sabeena Pattu together There is an opinion that they are similar to Harikatha kaalakshepam and Paatakam8 Till recently father and daughter used to write to each other in Arabimalyalam in poetic style There is a song called Vasoori keerthana Mala which describes about 18 different kinds of small pox There is a song on Ashtanga Hridayam Theyyam and Narikkali were part of Muharram celebration of the Dawoodi Muslims who were Shias and Dhakni muslims who were Hanafis After some time the scholars prohibited it declaring it non-Islamic

Moyin Kutty Vaidyar wrote a brilliant love poem called Badarul muneer Huznul Jamal inspired from a Persian story Even though many of his songs were inspired from persian tales they became different with his unique writing style It was Moyin kutty vaidyar who wrote with a background of kerala even before Ulloor wrote Uma Keralam which is considered to be the first poem to have a real Kerala backdrop by many scholars9

The roots of mappila pattu goes into the Kerala culture At the same time they didnrsquot lose touch with Arabian poetic devices and style of singing and interest towards Arabic vocabulary They are a result of cultural interaction There were efforts to modernize and use Sanskrit words on Arabimalayalam poetry Badar song by Chakeeri Moytheen Kutty is one of them

News papers religious magazines and even the first magazine for women were published in ArabiMalayalam Once even political pamphlets were printed in ArabiMalayalam During the time of Malabar riots Britishers banned many books Cheroor Chintu was one among them All these shows the influence this mixed language and literature had among the common Muslim people

Many Mappila songs are based on Arab and Persian stories The name for the section of Kessa pattu itself suggests that they are about stories Char Darvez which was published in Hijra 1303 is a translation of a Persian novel Even though the book the Great History Mappila Literature says that Alavudheen Khamar Samaan Umarayyar Ameer Hamza Gulzanobar Zubaida Zainaba and Khilar

8 Parappil Muhammad Koya - Kozhikotte Muslimkalude Charithram9 Balakrishnan Vallikkunnu - Samanthara Sahithya Veekshanam Moyinkutty Vaidyarude Krithikalil

23

Nabiye Kanda Nafeeza are novels in ArabiMalyalam they donrsquot fit into modern idea of a novel

Many of these novels had deformed and handicapped Malayalam in them It could be said that works like these from those who call themselves as scholars held many young Muslim people from learning their mother tongue and pulled them back from rising to the modern times and remain illiterate This was a danger caused by a some religious scholars ldquoIt is sad that some people write and publish without knowing any language structure pronunciation or grammarrdquo10 says Sanavulla makthi Thangal who was a social reformer and scholar in the ends of 19th c During the juncture when malayalam got separated from its Dravidian roots and got influenced from Sanskrit and Chantamil Muslims did not pay much attention to their mother tongue The time during when Mappila Muslims did their religious practices and preachings in Arabic and communicated in their limited rustic language alienated them Its literature including Mappila songs got limited in the Muslim population itself Non-Muslims who couldnrsquot read ArabiMalayalam were not able to read or enjoy them Even though it is necessary that research in depth should be done about works writers in ArabiMalayalam and the time period being a mixed language it couldnrsquot be said that it will exist or it should exist It has fulfilled its duty as a medium of a an age and bid goodbye Now it is not possible to develop a language with complicated words from foreign languages There is nothing to mourn upon the fact that during this time of printing press and unification of language ArabiMalayalam is drowning in the mainstream language 11

10 Sanaulla Makthi thangal - Sampoorna krithikal11 Dr K N Ezhuthachan - Arabi Malayalathinte Bhavi

24

Mappila Songs

25

Music and arts have a timeless influence on the society It is the medium through which creativity has been transferred from generations in written and oral forms even to the illiterateIt allowed the working class enjoy the sweetness and bitterness of literary creative experience

Like in any other society Mappila songs are result of the Muslim invasion in the Malayali coasts Evidently Mappila songs should be seen as a metaphor for the creation of social awareness It is very unscientific to approach arts and music with a consideration to age grouping because its not distant for even the illiterate

Mappila songs Arabi-Malayalam becomes relevant because of the cultural originality in their tunes which came from generations to generations The creativity in the tunes is of importance because it is known to even the illiterate Folk songs reflect life in them unlike the short-lived instrumental music in films A scientific research is necessary in the field of mappila songs in which magical realism flows though itrsquos veins

For women whom education and literacy were a distant dream particularly the Muslim women Mappila songs were a medium which united different generations together To the Muslim women to whom education were prohibited Mappila songs were a rising song given by the invasive Muslim civilization Other religious groups like Christians also had their own folk song tradition which had the same consequences

The presence of a semitic society came to Kasargode along with the ship of Malik Deenar Sermons didnrsquot establish the presence of that society and make it stand the test of time They successfully got mixed with the native culture in KeralaAs a result of that kind of unification that a mappila song culture is prevalent for generations in the Mogral village in Kasargode More than an inborn talent music is life itself for them

Mappila songs were rising songs and declaration of freedom for Muslim women who were denied education by the vested interests

Mappila SongsIntroduction

26

of priesthood and male domination The acceptance to mappila songs in which the prophet and birds were the characters was beyond what their author had thought The lsquomalarsquos (songs) are rich with hero worship and there are stories about heroines also like in Nafeesathu Mala

Music is used in medical treatments now It is not so long before that to console a woman giving pregnancy women sat around her and sang Nafeesathu Mala There were songs to give spirit to the warrior going for battle There are lullabies and satirical songs in Arabi-Malayalam which still people sing

Many Arabi-Malayalam songs are influenced by magical realism The messages from the immortal art forms and even the doubts which they awake influence peoplersquos minds Theatre and music have an integral part in the social changes in Kerala Literacy was the guiding light for renaissance Art can shed light in peoplersquos minds and trigger revolution Even though there are Mappila songs in Arabi-Malayalam and pure Malayalam which influence people irrespective of their age beyond entertainment itrsquos influence spreads on the backdrop of God worship and hero worship therefor mappila songs in Arabi-Malayalam are treasures in language and culture They become ever living because of the clarity in their cultural background

Art and music forms are symbols of a live society Arabi-Malayalam songs could be seen as agents of indirect woman empowerment

There are Mappila songs for every occasion like birth death marriage feast offerings to God football agriculture battles and loveThere are Mappila songs in kannada also There are set rules and grammar for this range of music Encouraging language is encouraging humanity The works of TUbaid and Moyikutty Vaidyar should be studied closely These are invaluable assets for present from the past A new generation of Mappila song writers and instant poets are a unique experience in the village of Mogral A generation in whose

27

veins the sweet tunes of Mappila songs are dissolved will makeanyone wonder The style of their singing underlines the humanitarian face of music It is not only language but also the culture which is being transferred with the songs Mappila songs are guiding lights in the journey of life

Arabi-Malayalam which shed the light of informal education for the Muslim woman who was denied literacy and education could only be seen as a streak of light in the dark cloudy sky when viewed through the rear view mirror of time Pakshipattu written on Khalifa Ali radiating hero worship could be read on the grounds of Shiaism Mappila songs have turned to the form of worship and offering to God in certain sects

Mappila songs shouldnrsquot be rated on the basis of new trends and popularity votes of today This poetic stream of self expression should be read on the basis of literary values as well as its influence on social and cultural spaces

For the people of a Holy book which called itrsquos people to read and recite Mappila songs are steel swords It is not only poetic justice that like the ishals which doesnrsquot stop raining and changes night into day centuries ago it was the Islamic invasion that gave the magical wand of magical realism to Spain

28

Mappila songs have a very important place in the songs of Kerala G Shankara Pilla says ldquo It may be difficult for one to enter into the complex lsquoManipravalamrsquo(mixed language) of Arabi-Malayalam into its poetic devices and decorations but once these hurdles are crossed a magical world of is awaiting himrdquo Many poems rich with poetic devices such as upamalangaram ulprekshalangaram and uniuqe ideas are there The rhyming sequences in Mappila songs leave poets of other language perplexed The main kinds of rhyming are kambi kazhuthu valkkambi and valinmel kambi Unique vrithams (essentially a tune or a rhythm) are speciality of mappila songs The songs which are bound to the rules are more beautiful Many different branches like padappat (war song) kissappatu(story song) mangalappattu(wedding song) maduhu pattu(stories of saints) thalolappattu(lullabies) upadeshappattu(advice songs) and malappattu(offering song) The songs of our grand parents come from a time beyond our perception handed over through many generations

There are many songs printed in Arabi-Malayalam whose author or the time which they were written are unknown Aadi mutual puranam Oppana murukkam Mylanjippattu Mazhaya ammayippattu Pazhaya Mihraj pattukal Hakhana Kombu Vakavalippattu Daniel nabi kissappattu Isa nabi kissappattu Thrikkalyanappattu Noolmala khanda kavyam Prophet Ibrahim kissappattu Pazhaya valiya kachavadappattu Jaufar thayyarppattu Mundirbunuaveel kissappattu Pazhaya yaseed pattu Falurathul khudsu oppanappattu Aandu hashu pattu Puthiya thrikkalyanappattu Muthumala multhasiminte pattu Malik ibnu deenar kissappattu and Vafathu kissappattu are only few of them There are many other handwritten poems also Among these is the ldquoMappila Ramayanamrdquo which Dr M N Karassery discovered The mappila flavor in the song is very interesting

കലം മലയം രകറികലകീഞലഞ വശമലപഞലവഞേകലകം വലവാേ സലദേിലാവണലവറ വപങലങളമലമാ രപാലവപേതലവതാേ പാതാളതലതിവല സൽതലതരാവേ മിലം വപാചലചണി കമമണി േീവി ശർപണഖകാലകലവകടി ഹലാകലകി സൽതലതാൻ മയയതലതായി ശീലംരകടലരടാൾകലകിലം രവണം മാപലപിളവയാല

Mappila Songs History and InfluenceTranslated from the original aricle Mappila Pattukal from the study Mappilasaili by NKA Latheef published by Vachanam Books Calicut First published July 2010

29

ആങലങളലാവണ ോജാരവാടല സങലങതിവശാലലലിവപങലങളല കണലടാൽ സമമതമാവണലവേവശാലലലി

These are few lines from Mappila Ramayanam It has similarities to the folksongs from Northern Kerala called lsquoVadakkan apttukalrsquo C N Ahammed Moulavi and K K Muhammed Abdul Kareem found two epic poems unpublished and authors anonymous One of them tells history of the battle of Badar and the lines are very ancient The other epic poem is lsquoRausulgulrsquo which gives historic description Few lines from the part which talks about the valor of Hazrath Ali

ആകം അസദലലലതങലങൾ അലലവത പലിരപാൽ പടയിൽ വീകം അലിയാർ സിഫതലതം വിേതലതവതാേല പാേിൽ

Many of the songs by anonymous poets are very popular lsquoAadhi muthal puraanamrsquo is a very ancient wedding song lsquoOppana murukkamrsquo is also a very old song

മാണികലകാമണിമതലത മഹമലമദിാ മഹേലേതാൽ യദർതളലളാ തിേിരാകലകാരല തിേിരാകലകം തിേിവവാളിവതിാവല തിേിവവാളി വവമലപിദിമിർ വപാങലങി

The style of ancient lsquoMylanchirsquo songs go like thisമണിമറയിൽ സവേലകലകം തലിലാവയ പീഡം അപലപീഡം ഏറിപലരപായല ഒപലപ വവകലരകണം ഒപലപ കാണാൻ വപേിരയാൻ തണ രവണം വപേിമയിലളലള മലാഇകലകലമാേം സഫല ഒപലപിചലചളലള മലാഇകലകതലവതലലലാേം വിശവയലിവയലലലാേം ഒേമിചിേലാവേ

Old lsquoAmmayippattursquo is a witty songഅപലപങലങൾ പലവിധം വകാടതലതമലമായി അലങലകാേം മികചലരചമാൽ വകാടതലത മലംആടവാൻ ആളകൾ വപൻേലടിയകൾ വയതലതിോരതടവാൻ കാകലക അളിയൻ ഹാജർ

30

A list of Mappila dishes and drinks could be seen in the song There are songs which lists all the jwellary and dress items used by Mappila women There are many Kissa songs(songs describing story of heroes) written by anonymous poets Most of them are epic stories about prophets and saints Following is a song about Jesus Christ called Isa Nabi Kissappattu This song was found and published by the first ever Mappila translator of Quran Mayan Kutty Elaya Relying on lines from Quran and Bible the poet writes

ഒേ വാകലകം ായൻവയലലിചലച ഉതലതിേം രകടലടാരോ ഉതലതലറാൻ മണലണലമർയം താം അരമാദം അേിവയ ജിേല േീൽ ഉേതലതല മണലണലടതലരതാതംരപാൾ ആദേവരലലലാേി പയലതല പളലളയിൽ ആയതയല പിേിഞലഞ അവിടലല അലല ജിേല േീൽ ഉശർല രപായല പിശകാവത മങലകവയറലറില ഈശാേി വചാലാേല

The tales of prophets and saints could also be seen in lullabies which follow oppana songs Lines from a lullaby which touches the childhood of prophet Muhammed

താരലാലം താരലാലം താഹാ േിരയ താരലാലം വകാളലളലാൾ തായി ഹലീമാതാലതലതിൽ അലലലംരപാൽ എലലലാം വലിതാൻ താമേപമണം ാളിൽ ഹലീമാ

lsquoMalappattursquo (offering songs) are a special branch of mappila songs They are about the lives of saints honoring them There are many anonymous songs in this category also Following are few lines fromlsquoAbdu Rahmanubnu Ouf Kissarsquo to show how ancient they are

കാമീൻ അതയലവറ ഹേീേല േിരയാടല കറം പിേിശം മികചലരചാർ അസലഹാേി രകാമാവതയലലവറ മഖതിരവലണലടിരഖാജാേി വാശം മാറാവത ിലരാവർ ാമം അേലദേഹിമാവല വപറലവറാവർ വലലലേിദീിൽ മാരലാ ശിചിടലരടാവർ

31

ചീമാരാവടറലറം പിേിശം മികചലരചാവർ ഒേമയിൽ രലലല തലാകം പിേിഞലവഞാവർ ഒകലകവകാടതലത സഹദായി ടലരാവർ

A number of Mala songs were written by known and unknown poets following the footprints of this song Muhiyudheen mala Badar mala Rifai mala Nafeesathu mala Manjakkulam mala Mampuram mala Malappuram mala and Muhdu mala are all popular Mala songs Depending on the common knowledge till today lsquoMuhyudheen Malarsquo written by Khazi Muhammed of Calicut is the earliest poem to have the poetrsquos name and written year printed It is stated in the song itself that it was written in the Malayalam calendar year 782

വകാലലലം വയലടലടവയലപതേണലടിൽ ഞാൻ വകാതലവതൻ ഇമലമാവലവ റലറയമലപതഞലഞമലമൽ മതലതം മാണികലകവം ഒലായി രകാതലത രപാൽ മഹിയദീൻ മാരലവ രകാതലവത ഞാൻ രലാകരേ

Muhiyudheen Mala praises the great scholar and spiritual teacher Sheikh Abdul Khader Jeelani

കപലപി അകതലതളലള വസലതവിവ രപാവല കാമാൻ ഞാൻ ിങലങവള ഖലലേകം എലരാരവർ രതീചലച വവചലചപലരപാൾ ഉറമലപ ചാലിടലട രപാൽ തിശ അവവേപലരപാഴം ആവണലണമളലരളാവർകളവ പറലലലാ എലളലള രചാലാവേ കളലളലവറ കയയലിവല വപാല വകാടതലരതാവർകിയിലലലാകലകാലം കിവയ വകാടതലരതാവർകേിഞലഞ മേതലതിലരമൽ കായായല ിറചലരചാവർ

Even though it has some idealistic flaws from the viewpoint of religion the poem is very beautiful It is older than Thunjathu Ezhuthachanrsquos Adhyatma ramayanam and itrsquos simplicity and originality is laudable The unique narrative style of Muhyudheen Mala could be seen later only in the works of Kunjayin Musliyar who was a great scholar and had a unique sense of humor lsquoKappappattursquo is a very beautiful metaphorical poem written by him The song starts with comparing human body to a ship

32

ചായൽ ഒേ കപലപലണലടല മകലകല ചാഞലഞവളലല പാണലടിചലചാവണാൻപത ീളം This ship is being attacked by four kinds of thieves

ാലണലടല കളലളർ ഉഴവല ചേലം ാണാവദ ാലം അതല ാലപാഗം മാലം തടിയിചലച രലാകേിമലമലം മൽഊവതല അസാസീലവമാല Wealth desire for the body men and the cursed devil are the four sea thieves

കണലടിടലടറിവാരാ കണലണിരലലല വപാടലടാ കാേരണാർ വചാലര വചാൽ രകടലടിരലലല വപാടലടാപണലടളലരളാർ വചാലലലിലല പതിേണലരടാ വപാടലടാ പയല തല പാലിലല കയലപണലരടാ വപാടലടാ പടലടം വപാളിഞലഞാൽ പറകലകാരമാ വപാടലടാ പാലം മറിഞലഞാൽ കടകലകാരമാ വപാടലടാ പണലണിയം വചാലലലാമാരകകരമാ വപാടലടാ രവടലടാളർ കാതിലല കടിടലരടാ വപാടലടാ

lsquoNoolmalarsquo is another devotional song written by Kunjayin Musliyar Itrsquos style is different from that of Mala pattu The poet expresses his love and respect to prophet Muhammed through the song and lists all the great qualities of the prophet He expresses his extreme desire to see the prophetrsquos face and ends the lsquoNool maduhursquo Kunjayin Musliyar who preached the religion with a sense of humor lived during 1700rsquos There are a number of famous jokes on him connecting Mangattachan and the King Zamorin Noolmala is 300 years old Muhiyudheen Mala and Noolmala have a difference of 130 years In between these two books we donrsquot know exatctly how many books were written lsquoValiya Naseehathu Malarsquo by Manakkantakathu Kunjikkoya Thangal is a poem written during that time He wrote it during Hijra 1052 Muslim women used to depend on this poem for basic religious education

33

ഈടം മഹലശറ ചടം വകാടമയിൽ വയതലതിേ രപാടലടികലകേയരമഖലേകൾ രതടം അലരേതലതല ഹഖകൾ കിടലടവാൻ തകലരകാവേപാതലതല പിടികടലവതലതിോ കടം പിടിയിൽ വിടതിമയമിവല കാണം മലകലകല സമഹായ കടകലകാേിൽ ാടം പലിശ ഭജിതലതളലളവർ പളലളാ ാശതലതിൽ വിങലങി കംവകാണലടവർ വീളം വീളം അവർ രമൽ ശശതലതാം കാഫിറം വിതറി പരലകലകടലടം രകറി ടകലകരമ

lsquoSafalamaalarsquo by Shujayi Moythu Musliyar is a song which reminds of Kunjayin Musliyarrsquos visionary songs It was written in Hijra 1316 He included things from the beginning of the world to the life of the prophet Here are few spiritual and philosophical advices

ാളില രപാകടലവട ാവളയാകടലവട ാരളകലകല ാവള ഈ ീളം വിടലടാടലവട ഓടല രകാടാ ഇടം വലം േണലരട ഓരോരോ സാ അതലതിൽ മാറലറങലങളണലരട ആടല ോലസലഥിതി േണലട രവവറ അൽ പകവലലവർകലകാേംഭപലരപവേ കടല വകാലലലങലങൾ മാസങലങലാഴലചലച വടികൾ കണകലകിൽ ിലായസിൽ തീർചലച വതടലിവർ ിലവ മണല വീടലടിരലകലക തലജം ീ രാകലകല വപാൻ വീടിരലകലകല അകകലകണല തറലാവക രാകലവകാല രമാടാ ഉൾസാേം ഓർതലതാൽ ഉറങലങാരമാ രകടാ മഖകണലണടയലകകലകൾ തറകലകടലവട മാടാ മടിടലട വപാലവചപലപിൽ മതലതണലടല രകടാ പകൽ കണലണടചലചാൽ ഇേളാരമാ വപാടലടാ പലതം പിടിചലചാൽ ഫജലർ ആരമാ വപാടലടാ തടലടി തറകലകൾ ഉറപലവപലത വപാടലടാ തിലാപഴതലതിൻ േചിവയലത വപാടലടാ ാടലടാലലപൽ വലലലല വിളയരമാ വപാടലടാ വപാടലടാ ിലമലതളലളിപലപിൻ രചാേകലകടലടാ പിൻ ഇലല കാടലടം വപാറകലകല വകാടലടാ വപടലടാരലാ ചതലത ചകമരലലലാ വപാടലടാ

34

പറിൽഉടൽകലകല േഹമാം വപാടലടാ മാം വേിപലപാൻ അലങലകാേമാവക മലതം ഭേിചലചിങലങ പിലതലം ആകാ മാരറം കാടലടിൽ ീ പഞലഞാലം രപാോ മതലതിൻ േഹർ കണലടല ചാടലയലം രപാോ കരലലലാലടലടായിേം വപാൻവിലകലകരലലല വകാടലട ിറയല കൽകലവകാേ കാശല കരലലല ഇവലലലല വചാലലലി ിറയലകലകാരമാ പരവ അലലലൽ പറഞലഞ മകടലടാരമാ വകാരവ വകാലലലം മലകലകില കലലപ കിടലടി കടാടിപാടല തതലതവയ കിടലടി വതലലലം ഒഴികഴിവിലലലരലലലാ കടലടി തലിഷലടം വിടലടാരമ രപാലിഷലടം കടലടി

The influence of mysticism could be seen in Safalamaala The poet doesnrsquot lock us in the prison of spirituality but he talks about a life of virtue based on dharma He evokes the powers of humanity and wakes up the soul

Moyinkutty Vaidyar and Chettuvay Pareekkutty were poets who created a new path different than the religious traditional Mappila songs While the traditional poems connected even the love stories to the lives of the saints and made it divine these poets gave poetic form to the raw emotions of the common man Moyinkutty Vaidyar (1852-1892) was the first poet to write a love story poem with all its true charm Even though he lived for only 40 years his contribution to Malayalam is unforgettable The poet who loved nature and flowers could evoke romance in the listeners He wrote an immortal love poem called lsquoBadarul Muneer Huznul Jamalrsquo Shooranadu Kunjan Pilla evaluated this as a genius work which all of the Keralites together if tried wouldnrsquot achieve now This is an example of his descriptive ability

പമാകളാരണ ഹസലൽ ജമാൽ പലാേതാളം മികലരത േീവി രഹമങലങൾ വമതലവത പണിചിതലതിേംാമങലങൾ എണലണിപറഞലഞാൽ തീോ വേതല ചിങലകാേം പണലവട േീവി

35

കമാകലകായലചലചകലക തപലപവമലതാം കതലതം തഖലതിൽ മേവം േീവി മേതകതലതകിലം വഞറിലതടതലത മാണികലകയലകലകയല േണലവടറിലത വീശിപേകലകിതലമടിയം കിതലതല വപേമാൾ കഴതലതം വചേിപം വകാണലടല കേിരപാൽ ഇടതം വലതിടലടലി കണലപിേി വവടലടിചലചഴടലടീടലിൽ വേിൽ മദം തേിതലവതരാകലകം പവിഴരപാലചലചണലടാവല രപാലചിേിതം വപാഞലചിേി തലവ ടചലചായലിൽ പമാതലരതവി വേവല തലിൽ

Moyinkutty Vaidyar also wrote well known battle songs like Badru Uhdu and Malappuram Including Saleekathu Kilathi maala and songs based on Panchatantra called lsquoElippadarsquo he wrote 12 khanda kavyas With this transformation initiated by Moyinkutty Vaidyar Mappila poets felt more freedom to choose their subject The number of subjects which were written upon later shows that Songs like lsquoThengaappattursquo and lsquoMangaappattursquowhich are connected to the Kerala culture were written Contemporary issues were written upon A number of poets came forward to sing against the superstitions and malpractices in the society Few lines from the poem lsquoDurachara Mardhanamrsquo by Marakkar Musliyar When false stories about Shaikh in Muthupetta and Koottayi Vellatha painting divinity on them were getting spread he satirically wrote

മതലതപലരപടലടകലകല രപായവർ വലര മഴവൻ കളവവല പലർലവ അതലതേം തലവ കടലടായി വവളലളം അതിാൽ പലർലതം കളലളം

There were talented women poets like P K Haleema V Ayishakkutty Kandathil Kunjamina and Puthooru Amina Sparks against abuse of women could be seen in some poems Puthooru Amina writes against treating women like a consumable object

36

ാലഭാഗവം വലിതാ പറയല വപങലവകടലട ഉമതിലം ലലല മാേവേ കിടലടവാൻ എികലകിവലലലാേ മടലടല മടലടിൽകിടലടവവേകലകം മാരരതര വിളികലകം മടലടരലാഗിയം ഉറലറിടം പരല ചകലകേവാകലകം ഒേപടി മകലകളങലങ കളകലകിലായാൽ അടകലകവളലാകലകം വപാടലടിപലവപാേിഞലഞലതാളാം വപാേിവവയിലതലതാകം ഓളം രപായി മറലവറാേ രതാപ കണലടപിടികലകം അയയലളാ-പേഷവേ പതി പതലിമാർകലക തീേം ഇവതലവതാേ രകാളാ

There was a stream of Mappila songs touching the social life The excitement of Indiarsquos freedom struggle could be seen in many Mappila songs of that time Many mappila poets like Nallalam Beeran were put into jail T Ubaid wrote to raise the national spirit

എലതി വിണലണിൽ പതതായല കേിിഴൽ കാണല തങലങി എല ലണലടൻ രഗാപേങലങൾndashതങലങളിൽ രചാദയലം തടങലങി ചിലതയാലിംഗലലണലടല തലവറndashവതളിമഖം കേിഞലഞ മങലങി ചീർതലതാ രമരതാ വിപതലതിൻ സചകൾ കണലടടങലങി

Mappila Literature researcher K M Ahammed wrote ldquoMappilas didnrsquot sing about the local rulers or the Kings They didrsquot fall short of desire for freedom or self respect It was Mappila song writers and singers who inspired the Muslims of Kerala to fight against any oppression whether of the local rulers or the imperialist Britainrdquo

37

Akbar Sadaka Pakshipattu should be included in the group of story-songs This poem written by Naduthopil Abdulla once gained astonishing popularity in Malabar The story and its presentation in the song would blow away anyone Clarity simplicity ease and the ingredients of unique vocabulary in Kasargodian Malayalam are the characteresitics of this poemThe poet belongs to a small shore side village in Kasargode sharing border with Karnataka The slang over there is a mixture of Malyalam and Kongani

Pakshipattu

38

A bird who had lived with her husband for 40 years is subjected to husbandrsquos suspicion for lying two eggs during one day and she gets thrown out of the nest The bird pleads prophet Muhammed to convince her husband that she was innocent The prophet replies that he would end her distress if she could bring her husband to his presence The bird says that he wouldnrsquot come if she asks and says the prophet should send one of his men to which prophet asks the whereabouts of her husband The bird says that it is beyond the tall Jabal Khubais and beyond Jabal Noor and beyond a field in a hill called Thurisina Mala where prophet Moosa was born The prophet sends Bilal to fetch the male bird Bilal went there and called the birdrsquos name twice but the bird pretended that he didnrsquot hear it When Bilal got angry and called for the third time the bird showed its beak outside and asked Bilal with arrogance- ldquowho are you you kid who called me by my namerdquo When Bilal said that prophet Muhammed send him Akbar Sadhaka- the bird replied that he knew all the 312 prophets but he he hadnrsquot heard about Bilalrsquos prophet and asks him to tell his prophet that Akbar Sadaka is calling him Bilal returns and tells this to the prophet and he sends Umar Akbar Sadaka repeats whatever was said to Bilal Then the prophet thinks that if his son in law Ali was there he would have brought the bird there Ali was at a distance of 93 days gone for a battle Ali knows about Muhammedrsquos thought through dream Ali arrives at the prophetrsquos presence during Subhi morning prayer on his horse named Dul Dul It happened so because Allah asked Jibreel to shrink the earth Ali goes in search of Akbar Sadaka When Akbar Sadaka didnrsquot listen for the first two calls Ali called him for the third time in a manner that the sky and earth shivered Akbar Sadaka called Ali as Chinkapuliyar (the lion Ali) The bird said the same things as before to Ali also Ali replied that Muhammed is the 313th prophet Then the bird asked him if there was a prophet like that why was he not keeping the fourth veda in tact When Ali asked him to explain he said that the dear daughter of a sahabi named Ibnu Ubaidulla was kidnapped by Ifreeth jinn on the 3rd day of her birth and she is being brought up as an infidel for the last 16 years Why is that your prophet is not able to save herAli after hearing this marches towards King Ifreethrsquos fort There is a cave covered with a huge stone on the right side of Thurishina hill

The Story

39

It is written on it that if a human being enters into the cave he will be burnt to ashes Ali ties his horse on the stone itself and enters the fort Then Ali sees a large ocean and two huge serpents guarding it Those serpents recognizes Ali The serpents gets Ali into the fort on some conditions Then Ali sees a tree The tree tries to send Ali back but he doesnrsquot listen The tree gives keys for all the seven forts to Ali on some conditions Ali witnesses perplexing sights on opening every fort In the seventh fort Ali sees the girl who was abducted by Ifreeth guarded by a jinn Ali wakes her up Th girl says that only Ali from Mecca could enter the fort like he did She says that Ifreeth had gone for a hunting party and the sounds of his return could be heard Ifreeth on entering sees that all the forts were open and asks the girl about it Ifreeth says that he could smell man he could smell Ali When he screams and boasts that if he sees Ali he would burn him to ashes Ali jumps in front of him Ali asks Ifreeth to believe in islam but Ifreeth resents Ali then fights with the Kingrsquos guards In the end Ifreeth falls like the Uhdu hill Ali takes the girl along with him and reaches the place where Akbar Sadaka lives With the first call itself the bird greats him with saying ldquolabbaykum labbaykum labbaykumrdquo Akbar Sadaka goes along with Ali towards prophetrsquos presence saying that he is now convinced that Muhammed is the prophet Akbar Sadaka tells the prophet about his suspicion on his wife The prophet replied that it was a Kudrath (blessing from Allah) and the bird gets convinced Akbar Sadaka asks the prophet for forgiveness He takes his spouse along with him to the nest Ibnu Ubaidullarsquos daughter describes all the events happened in while she was kept in the fort In this fashion the story in the song ends happily

40

One of the most notable period in the Malayalam literature begins with Kilipattu Even though Thunjathu Ezhuthachan was the central point of this stream there are many other kinds of works like Champukkal Aattakathakal and Thullalukal Many kilippattu were written after Thunjan Even though Kilipattu are written like a bird is made to sing there are other songs in which goose coil and beetle sing the song They also could be included in the category of Kilipattu In the Akbar Sadaka song the bird asks the prophet Bilal Umar and Ali two ethical questions in poetic form The bird talks to each one of them The song could be read as praising chastity of woman Even though in the beginning the bird talks down of Muhammed in the end he apologizes and does as the prophet says Unlike Ezhuthachan who used sophisticated verses to talk about the ethical issues Naduthopil has used some perspectives which existed then and wrote about some philosophies in a not so serious manner Pakshipattu could be seen as a Mappila version of Kilipattu Those who blame Pakshipattu for contempt of the prophet should rethink based on what is said above

Kilipattu

41

Pakshipattu is a story about the loss of faith and replacement of it Stories about miracles were always used from the ancient times to spread religious belief Almost every prophet who were mentioned in Quran had many miracles associated with them They were meant to make the people of their times believe that the prophet is capable of doing things with the blessing from Allah which are not possible by normal people Many of the miracles were very majestic like splitting of the moon during Muhammedrsquos time and like the ocean split and made way for Moses There is a story about Cheraman King in Kerala who lived during the same time during when the prophet was alive that he saw the moon splitting and he converted to Islam These stories are intented make people believe that there is a power which could do any thing things majestic and beyond what they could think of In the story of Akbar Sadaka initially when the bird is asked to come see the prophet he talks down on him saying that he didnrsquot know about a prophet named Muhammed If there was a prophet named Muhammed why would such a dare thing happen like what Ifreeth did How would it happen so that daughter of a sahabi was taken away when she was just 3 days old and now itrsquos 16 years she had been held in captivity and kept as an infidel by a jinn Akbar Sadaka has lost faith in Muhammed that he was the prophet of Allah and Ali is engaged in a mission to restore it Ali enters the forbidden cave and encounters many supernatural occurrences like talking snake with 80 hoods and talking trees When he opens the forts by the keys given by the tree he sees many more miracles like fire by its own net which gets thrown by its own arrow which gets shot by its own and a wand which hits by its own afort in which a thousand women were sleeping while standing a thousand women were sleeping while sitting a thousand women were laying and sleeping Finally when he meets Ifreeth he is defeating a Waseer (guard) of Ifreeth who is 40 times bigger than Ali who had eaten 40 camels and drank 7 barrels of water Ali throws him thousands of yards up in the sky On falling down the Waseer says that if Ali catches him so that he wont die he would believe in islam Ali saves Waseer but he still doesnrsquot keep his word Ali throws him up again This time also when coming down the Waseer says the same Ali trusts him again but Allah sends Jibreel to strike Alirsquos hand so that

Story of Faith

42

the Waseer falls down and no more cheats Ali When Ali is back along with the girl a deed which would not have been possible if not for blessing from Allah and knowledge of Muhammed and valiance of Ali Akbar Sadaka becomes convinced that Muhammed is Allahrsquos prophet His faith in Muhammed and Islam is restored He goes to Muhammedrsquos presence and asks his question that how could his wife lay an egg which is not his Muhammed assures him that his wife is innocent and it was a blessing from Allah Akbar Sadaka gets convinced because it is Allahrsquos prophet who have said so He has restored his trust in his wife also

43

Shias are a group of Muslims who give more importance to Ali than other Khalifas Ali was the fourth Khalifa and one of Muhammedrsquos first disciples He was prophetrsquos close relative and used to write down Vahiyu (messages of Quran revealed to Muhammed through Jibreel from Allah)for him He was one among the ten people whom the prophet gave news of assured entry to heaven Alirsquos mother had given him the name Haider which means lion But he was known in the name Ali (one who is in heights)which his father called him Ali grew up in Muhammedrsquos house under his guidance It helped him to learn good characteristics early in life He didnrsquot lower his head in front of any idols when idol worship was very prominent in Mecca It was the prophetrsquos wife Khadeeja who believed in Muhammed first and second it was Ali The brave Ali was ready to die protecting Muhammed The prophet had married his youngest daughter Fathima to Ali Ali had fought in the battles of Badr Uhud Hantak Khaibar and Hunain In his last days the prophet came to the mosque supporting his hand on Alirsquos shoulder Ali had a main role in the death ceremony of the prophet Historians records that Ali had expectation that prophet would select him as his successor Knowledge bravery justice and simple life were some of his qualities He had every means to lead a luxurious life but he didnrsquot lead one He bought the same kind of dress for him self and his servant He went to the market himself and carried things from there to home by himself He lead a very simple life

There are several reasons for Alirsquos rule as the fourth Khalifa not being a complete success Many had lead an opulent life because of the prosperous times before Many people turned against Ali who instructed a simple life and strict control in money transactions So he didnrsquot get the support of people who wanted a luxurious life Another reason is the indiscipline of people who were with Ali Some people deliberately tried to create trouble Ibn Sabu was the one behind that Constant attempts were made to evoke the emotions of blind favoritism and person worship which Islam strongly forbids among people which made them to hate each other Propaganda that Ali being close relative was the righteous successor of Muhammed to be the first Khalifa and that right was snatched

Alirsquos history

44

away from him was spread by them Even though Ali publicly and clearly denied that claim in places like Egypt Bazra Koofa and Yemen wrong thoughts got spread Efforts of enemies of Islam to attack the religion from within itself started to see success Troubles grew as because of the differences in thinking and polarizations Tendencies of animosity created problem like in the time of Uzman The group of people who stood for Ali naturally portrayed his character in a higher position It is a result of this that a group among world Muslims do glorify Ali Viewing from this back ground pakshipattu have influenced Kerala Muslims in Shiaism

45

Naduthoppilrsquos Pakshipattu have faced a lot of criticisms from the beginning Some scholars have even banned reading it because it tells a fictitious story about the prophet The criticisms are that there is no such an event in the history and it is non-islamic and it would create misconceptions in the society All these criticisms should be looked upon but there is another dimension to it which everybody agrees that is itrsquos popularity This is a song which have been read sung and enjoyed by the common muslim a lot Thousands of its copies got printed Clarity in language simplicity in representation appropriate abstractions and augmentations and crystal clear language are the qualities of PakshipattuIt became popular because it is entertaining The male bird expelled his wife because he had doubt in her chastity His need to save the girl in Ifreethrsquos fort reflects his opinion to protect womanrsquos morality Ali does this adventure because he recognizes it The issue which the female bird raises in front of the prophet is also the same The song suggests that man and woman should trust each other

Criticisms

46

Pakshipattu is full of awesome picturisations The age of Akbar Sadaka is not mentioned in pakshipattu The poet gives us clues to guess it in a strange and beautiful way

പേിശിൽ ഈ ഭമിയിൽ ിൽകലകല കാലതലതല പേിവശാതലത ഭമി ഞാൻ അഞലച ിറം കണലട മലപിാൽ ഭമി അതല വപാല ിറമായി പിലവയാ ഭമി അതല വവളലളിതലതറയായി വവളലളിതലതറരപായി വചലപതറയായി വചലപതറരപായി ഇേലപ തറയായി മണലണതറയായിടലടഞലച റലറാണലടായി (I have seen earth in five colors It was golden in the beginning Then it became silver Then it turned bronze and then iron It has been 500 years since it has turned earth colored)

The scientific basis of this transformation should be questioned But the transformation of time and space have been beautifully illustrated in these lines If inspiring awe in the readerrsquos mind is an element of beauty in literature Naduthopil have brought his readers to the bring of itാലലപത ചവിടലട വകാണലവടതലതി ഇമാമലി (Imamali reached in just forty steps) അലതവിസലേലതിതമായി കിടകലകല കടൽ (the sea which extends till infinity) അതിലവറ കാവൽകലകാോയി േണലട ാഗങലങൾ ആ ാഗങലങളവട വലപലപം ഉദയമാം വതാടലട അസലതമം വവേയാണല (it is guarded by two snakes the length of those snakes extends from sunrise to sunset) These lines remind us of Muhyudheen Mala

ആകാശതലതിൻ മീവത ഭമികലക താവഴയം അവവേവകാടിീളം അതലതിേയരളലലാവർ (The one whose size of flag is from above the sky to below the earth)

To provide thought which guide you to infinity is characteristic of Quran It may be Quranic influence that lead mappila poets to use that kind of imagination The snake called Ibnu Umair in the song has 80 heads and 80 hoods Ali crosses the ocean sitting on it Ibnu Umair tells the marvels of the fort like this

Imagination in the Song

47

തനനാലെ കതതനന വാളണടാ കകാടടയിൽ തനനാെടികകനന ദണടണടാകകാടടയിൽ തനനാലെ കതതനന തീയണടാ കകാടടയിൽതനനാലെ വീശനന വെയണടാ കകാടടയിൽ(In the fort there is a sword which strikes by its own a pole which hits by its own a fire which burns by its own and a net which gets thrown by its own )

Magic in depiction not scientific reality is becoming evident in these lines Minds of readers and listeners get lit with wonder The depiction of things inside Ifreethrsquos fort makes evident the dangers and adventure Ali has to go through to save the girl For this poets have been using myths proverbs and supernatural powers since centuries This unique method of depiction leads the song to fulfill its purpose

48

Ali fights bravely to protect the fourth Veda Alirsquos bravery becomes evident only when the reader is convinced of his enemyrsquos huge power In Miltonrsquos world classic Paradise Lost the poet depicts devil as one with extraordinary power it was to show the greatest might of God A human level representation of that is shown in pakshipattu Even when it is agreed that the events in this story are impossible the poet tells a truth which the human race has to be convinced which is to bring purity in life The reading of Naduthoppilrsquos Pakshipattu becomes creative only when that is understood Using the secondary imagination which Coleridge says genius people possess like Aristotle had proved before imagination becomes creative this could be experienced by the reader on careful reading of Pakshipattu Like moral stories and parables the poet presents Pakshipattu Writers write stories and songs like parables to present philosophies

The prophetrsquos philosophy that even a bird should be given justice should be noticed It shouldnrsquot be meant that Pakshipattu is completely righteous There are attempts to patronize great men like Bilal and Umar who had led a saintly life The song even patronizes prophet Muhammed who is called the Darling of the Mankind But when he realizes his mistake Akbar Sadaka asks for forgiveness The poet in his excitement to praise Ali would have forgotten and written things which shouldnrsquot have been written It would be appropriate for the reader to forgive the poet for the prophetrsquos teaching was to forgive even your enemy

Message in the Song

49

There are few things which are entirely non-Islamic in Pakshipattu They shouldnrsquot by any means could be justified The serpents who guard the sea asks a favor in return of helping him cross the sea The serpents says- ldquoYou are the one who gives the card to enter paradise during the day of Khiyamat give us also cards during that dayrdquo Ali replies that he would give him a great card This is completely wrong according to Islamic principles because even the prophet canrsquot decide who enters heaven So those lines are absurd The concept that tree bends for men has beauty It is okay if its a display of respect but its impossible according to Islam The tree also has a wish since it is a Sunnath for muslims to brush teeth the tree asks to give him that Sunnath This even is also not possible In the end of the song the poet pleads to Allah to forgive him for any mistakes in the song he had committed

Errors

50

Mahathaya Mappila Sahithya Paramparyam- C N Ahammed Moulavi K K Muhammed Abdul Kareem

Mappila Shaili- N K A Latheef

Muslim Samoohika Jeevitham Malayala Novalil- Jamal Kochangadi

Pakshipattu Oru Punarvayana- Ibrahim Bevinja

Muslimingalum Kerala Samskaravum- P K Muhammed Kunji

Mappila Muslims of Kerala- Rollan E Miller

Islam in Southern India- W P Warren

Mappilapattinte Thayverukal- V K Kutty

Arabi Sahithyam- Prof V Muhammedali

Onninte darshanam- M N Karassery

Kozhikotte Muslimkalude Charithram- Parapil Muhamed Koya

Islam VIjnana Kosham

Keralathinte Samskarika Charithram- P K Gopala Krishnan

Bibliography

51

Mr M A Abdu Rahman

Prof Abdul Satar

Mr Abdulla Mogral

Mr V Abdul Gafoor

Social Revolution in a Kerala Village- Dr A Ayyappan

The Cultural Heritage in ndia- Edited by haridas Bhatacharya

Bharateeya Chinta- K Damodaran

The Growth of Islamic thought in India- Dr Tharachand

Cochin State Manual- C Achutha Menon

Courtesy

52

53

54

4

Over the centuries the descendants and followers of the Arab settlers formed a distinct culture in Kerala with a unique lifestyle and traditionThey were firm believers in the faith and were regarded as honest people by all othersThe Holy Quran starts with asking to recite It was compulsory for everyone in the community to learn to read and write Arabic since it was the language of faithTo teach the people who were mostly illiterate peasants Arabi-Malayalam was used Since there was no printing everything was taught as songs and a sing song tradition formed There were song writers and singers who would go around villages singing the old and new songs about heroes and heroines of islamic historyabout battles old and new and about prophets and mysticsThere were songs to memorise namaz timings there were mehandi songs trade songsand songs for many other varied subjects Arabi malayalm printing started decades before Malayalm printing started ldquoChar Darveshrdquo a Persian classic novel was translated in Arabi malayalam and published in 1883 before the first ever malayalam novel - ldquoIndulekhardquo by Chandumenon was written Old lithoprinted copies of Mappila literature are still presentOne poet translated lsquoAshtanga hridayamrsquo from Sanskrit and made it into a songTexts were written in Arabi Malayalam to teach the old Malayam called lsquoVattezhuthursquo and lsquoKolezhuthursquo and also to learn foreign languages like Heibru and Cyriac Mappilas couldnrsquot ever surrender to any force which were against their freedom or faith A number of Mappila texts like lsquoCheroor Padappattursquo were banned by the British during their reign because the Government they could trigger a revolution

Mappila Subculture and LiteratureBriefly on

5

This song is magical as an Arabian tale The poet lived during the time of the Malayalam poet Changampuzha and poetically this song is at par with his creationsThe way the story is being told is not in a western way it is an Arabic way of story telling Magical realism lightens it lamp through out the song ldquoIn a fort there is a fire burning by its own a stick which strikes by its own and a net which gets thrown by its ownrdquo Trees and snakes talk in the song they are characters with dignity Glimpses of feminist thought also could be seen the song is about an adventurous journey by the brave Ali with the blessings of prophet Mohammed into the fortress of an evil king and how with his bravery and faith he is able to overcome all the fierce obstacles and free the beautiful girl who had been imprisoned by the evil king for 16 years Through its lines the song teaches many moral lessons and philosophies The song draws amazing imageries in the readerrsquos mind Like all other mappila poems it is written in an enjoyable and easily memorizable style When the poet first presented the song to the public the religious scholars of his native place Mogral in kasargode wouldnrsquot approve it saying it is not per the rules of the religion He went to Malappuram and a printer was ready to print it there Later on it became so popular in the Malabar region that it was sung in every households The song was even adapted into a Yakshagana form an ancient and semi classical dance form belonging to Hindu tradition

PakshipattuBriefly on

6

Mappila Subculture

7

Kerala heard the message of Islam during prophetrsquos lifetime itself and received one of the first task forces of Islam in its soil The ancient trade relations with the Arabs lead to this early beginning of Islam The simple lifestyle and humble behavior of Malik Deenarrsquos group were attractive to the people of Kerala The historian Sheikh Sainudheen Makhdoom in his Thuhfathul Mujahidheen describes the freedom Muslim missionaries received to spread their religion- ldquoNo other Hindu will ever attack a converted muslim Even if he belonged to a lower caste other Hindus will treat him like any other Muslimrdquo The kings encouraged conversion to Islam Logan describes it- ldquo The Muslims are increasing in their number The main reason for it is the conversion of lower cast Hindus The conversion is not only allowed but also encouraged and ordered by the Zamorin One or more members of every fishermen family were required to be brought up as Muslim to serve as sailors in Arabian ships This tradition had been continuing till recent timerdquo

It is not only the encouragement from the high levels of society that lead thousands of the downtrodden to Islam but also the strong desire to escape from the dark prisons of the evil cast system which was present in Kerala society Islam was the call for that rebellion In Islam an Arab is not greater than a non-Arab a white man is not greater than a black man When in his last speech the prophet said that ldquoonly the one who is very careful in his affairs will be loved by Allahrdquo the Muslims of Kerala rose to a new dawn Jawahar Lal Nehru points out the impact of Islam in India ldquoIt reveals the evils crept into the Hindu society The dogmas of caste untouchability and the horrifying distancingrdquoThe brotherliness and philosophical equality in islam was very attractive Particularly for the Hindus for whom a conduct even with a hint of equality was denied

The belief that there is only one creator is the basis for human equality and brotherhood Only the one God is worthy of worship This concept called lsquoThouheedrsquo is the foundation stone of Islam For the Kerala society who worshipped more than a thousand Gods this idea was revolutionary The low castes were not even allowed to pass by the temples which worshiped the Gods of high castes They had to attain punya by offering fowlrsquos blood and toddy Islamrsquos

Islamic influence in Kerala lifeTranslated from the original aricle Islam Matha Swadheenam Kerala Jeevithathil from the study Mappilasaili by NKA Latheef published by Vachanam Books Calicut First published July 2010

8

invitation from these ancient tradition to the modern and refined monotheism gave birth to a thought revolution Monothism doesnrsquot support inequality The equality in front of God reflects in the social life as well The Mappilas of Vadakkan Pattu (folk song tradition in Northern Kerala) who stopped Chirakkal Thampuranrsquos(a native king in northern Kerala) procession is a symbolic representation of this influence in belief The chieftain of the King after hearing peoplersquos reason for not to follow old rules couldnrsquot say anything in return and explains to the King what the protestors were asking-

എലലലാരേയം പടചലച തമലപോരാ ഓേകലകല വയലതയലാസമിലലലരലലലാളിചാളകലകം വവയിലറികലകലരലലലാരകാരലാതലതം വവയിലറികലകലരലലലാേണലടരമാേരപാലറികലകലരലലലാപടരചാരാ വയലതയലാസവമാലമിലലലരകാരലാതലതം ചാളകലകം ഒേ രപാവലയാണലമഴയവമ തലവയതല വപയലിരലലലഅങലങവയളലള ിലകലവകങലങാണലഎലതി തമലപോൻ രപാകലരേംഞാളങലരങതറലറിടലട ിലലകലകലതല (The God doesnrsquot have any differences The sun sheds light on the Kingrsquos palace and the peasants hut alike it rains on them alike but then why do we have to keep away yards from you when you come) This courageous proclamation that there is no difference between the King and the subject reflects the great ideals of Islam

Those who came to Islam believe in the life after and strived for success in it Trade was one of the major livelihoods Quranic verses prohibiting interest and promoting trade encouraged them It was a time when Arabs had monopoly in world trade After the commencement of Islam the relation with the Arabs strengthened Spices which were considered more valuable than gold and jewels in Europe started to be shipped from Kerala Historian K M Panickar points out that it was the Kerala Muslims who lived in the shores who lead this trade It was due to the interest shown by the Muslim traders in the beginning of the 14th century that Kozhikode

9

became an international port Ibn Batutah records that traders from all around the world were seen in Kozhikode Muslims had the control over food and cereal distribution K P Padmanabha Menon records in Kochirajyacharithram - ldquoThere wonrsquot be enough rice to feed the whole country Mappila traders bought rice from outside the country and sold them in the towns and the countrysides It wonrsquot be difficult for the Mappilas to create a famine if they wish to do thatrdquo but being followers of Quran which strongly prohibits and condemns black-marketing extortion and cheating in measurements they were always honest traders Ethics were respected in trade and the monopoly in trade made Muslims a decisive force in the society

The Marakkars built a strong naval force for Kerala and they were well known in sea trade Based on this domination in land and sea trade historian Dr Ayyappan records ldquoIn creating the backbone of the wealth here the Mappilas who shared blood and religion with the Arabs had a big rolerdquo The improvement in trade through them helped Kerala to develop New towns were born in the coastal lines Buildings were built with corner tiles and rectangular bricks like in the Middle Easter countries Wood trading centers were started Timber export from Kallayi started during that time Pottery hat-making and dyeing industries also started during that time City systems were built around jama-at mosques with importance given to trade Remains of this could be seen in places like Chaliyam and Dharmmadam Wide roads were built in villages Arabs had started to exchange coins from the 7th century It lead to the end of barter system in Kerala Arab-Persian words which are still used in the field of trade are examples of the Muslim influence nikuthi(tax) bakki(rest) vasool(attain) inaam(prize) anamath badal(instead) tariff rokkam(ready money) karaar(agreement) dallal(brocker) khabool(agree) sraappu(coin exchanger) hammali(porter) khalasi- all these words are from Arabic Bazzar samanam(goods) nirakku(rate) sumaar(about) sharashari(average) kammi(less) gudaam(godown) thrass(balance) aasami(cunning fellow) bakshippu thayyar(ready)- all these are Persian words Among the goods of trade bathaka(water melon) vazhuthina musambi sabarjal sakkoon pazham uruman pazham(pomegranate) masala uluva

10

kunthirikum saboon(soap) neelam(blue substance) aalathu kadalas(paper) makkacholam(maze from Mekka) surka(vinegar) are Arabic Thakkali(tomato) koorka(a ground tuber) karakka(dates) badam(almond) pista kismis(raisins) angoor chakkara gothambu(wheet) and achar(pickle) are Persian

Muslim invasion also influenced the dressing style and the food habits Before Muslim invasion happened the male dress was only an ottamundu(a single piece of clothe) The caste system had that no women except Brahmin could cover above their veist Swami Vivekananda had praised Muslims for their contribution for the change from that shameful situation to wearing tailored dress The world encyclopedia records that interesting facts could be gathered about the socio-economic developments in India due to the spread of Islam from the phonetic origins of the names of different silks and other clothes Jubba Kamees shammies pajama lungi rumal shawl kalmeja papas shervani- all these are Arab- Persian words Conversion to Islam was also called ldquoKuppayamideekkalrdquo(to put on a clothe) Historian P Balakrishnan points out the influence of the dressing style of Muslim hoories in the female costumes in kathakali

Muslims contributed to the Kerala cuisine through a variety of Arab-Persian dishes and mixing of their recipes with those which were present here It ranges from the Persian kingrsquos biriyani to the nadan kanji chicken biriyani egg biriyani fish biriyani prawns biriyani kanji rava kanji dal kanji jeer kanji beans kanji marunnu kanji(medicinal kanji) coconut kanji jagiri kanji Rice dishes- biriyani ghee rice irachi choru thenga choru chakkara choru Pathiri- kuzhal pathiri thurtki pathiri kay pathiri chuttu pathiri mutta pathri madakku pathiri net pathiri Appom- muttayappam maniyappam cheeppappom chakkareppam madakkappam idiyappam chakkareppam calthappam ottappam neyyappam arrerappam Mutta surkka muttamala manda and unnakka are special dishes Chaps kuruma pidi and samosa are made of meat drinks like sarbath falooda tea and coffee are Persian and Arabic Mappila cooking is a unique art

Even though Muslim influence could be seen in every aspect of the cultural life in Kerala above everything the strong desire for freedom and human right which Islam arose were of key importance in the fights against the feudal system and imperial powers in Kerala

11

12

ldquoThere are some universal rules in the history of literary traditions and cultural growth Different groups of people could acquire the same kind of development or face the same kind of problem The human minds could find common responses for common problems When common problems and common responses happen it is quite natural that in literature which reflects them there will be similarities in thought emotions and imaginationsrdquo1

This discovery by the Marxist critic V M Sirmanski gives us a measure to evaluate the early literary works in malayalam

The Brahmanical dominance which existed in Kerala was so complete and powerful such dominance could not be seen in anywhere else in India The famous anthropologist V Ayyappan says ldquoFrom 16th c to the middle of 19th c till the British interrupted in it the cast system in Kerala was similar to the apartheid in SouthAfricardquo2

In a social system which saw Brahmin as God Brahmin even had the power to fine the King The dominance of the colored was built upon cast system Untouchability and ranks in the society grew up through the superstitions and malpractices which the cast system created During that time the sexual relationships in the matrilineal families in Kerala were so out of hand we wonrsquot be able to imagine it now The moral science of the Namboothiri was two faced He could have relationships where ever he wanted but the Namboothiri woman was allowed not even small excuses in her discipline they were subjected to expulsion from the society in a very heinous manner The relationship between Nair women and Namboothiri was given legal value only in 1896

Nair society which had the second rank in the social hierarchy gave divinity to the Brahmin connection The colored could butcher the the uncolored if he passes by few yard near him The uncolored is not allowed to walk through public roads He was not allowed to use umbrella footwear or any jwellary He was not allowed to even cover his naked body His woman was not allowed to cover her breasts and had to show respect to the higher caste by showing it to them

Social Life in Kerala 15c- 19c

1 Tharathamya Sahithyam Thathvavum Prasakthiyum p 36 (Prof P O Purushothamann Pilla Kerala Bhasha Institute 1958)2 Dr A Ayyappan- Social Revolution in Kerala Village p 123

Translation of excerpts from the article Samoohya Jeevitham Malayalanovalil from the study Muslim Samoohya Jeevitham Malayala Novalil by Jamal Kochangadi published by Kerala Sahithya Akademi Thrissur First published in March 1998

13

Evenhe justice system was partial It was not taken seriously even if Brahmin committed a murder but the lower casts were subjected to cruel torture even if he steals a coconut In the feudal society the fate of a large group of people were to work like slaves and get tortured like animals It could be noticed that the winds of change always came from outside the Hindu society Dr Tharachand opinionated that the lsquoBhaktirsquo movement which shattered the cast system feudalismreligious dominance and priesthood in the 16th c was the defense mantra for the Hindu society against the influence of Islamic culture3 lsquoBhaktirsquo movement which came to Kerala through Thunjathu Ezhuthachan did not bring any fundamental changes in the social structure But Hyder and Tipu ordered to collect tax on land without any consideration of cast and gave the first blow on the Brahmanical total dominance which existed here for a thousand years in Kerala Afterwards this gave rise to a peasant group who would question the feudal system It was long after Tippu had ordered for the right of women to cover their breasts and discouraging polygamy that Kerala women demanded for their right to cover their nakedness That too was Channar women who were Christians It was the Christian society who first decided to leave Hindu practices such as untouchability Thalikettu (name of an elaborate marriage ceremony of the Samanthans Nairs Maaran and Ambalavasis) and pulakuli (a custom in old Malabar A few days coming after death of a close relative are considered as PulaIf one touches a person who has pula he should immediately take a bath The bath taken to remove pula is known as Pulakuli rite) The contact with semitic cultures brought the first changes in the Hindu society This external influence is evident in the later period also Prof N Krishna Pilla opinionated that it was as a result of the visible and invisible spread of British rule and the changes it brought about that interest to learn English and modern education spread4 The works of foreign missionaries laid the foundation for the development of Malayalam language literature and education Dictionary by Herman Gundert and the early news magazines like

3 Dr Tharachand - History of Philosophy Eastern and Western p-489 Vol-14 Prof N Krishna Pillai - Kairaliyude Katha p 252 (1992)

14

lsquoPashchimatharakarsquo nurtured the reading interest of the common man The legal system which the British introduced in Malabar made both the Brahmana and the Chandala same in front of the judiciary Educational institutions which rose here and there became the energy source for the thoughts of change

The coming of press and the shift from Sanskrit to a more orally influenced prose energized the communication of the common man like never before

A notable development was the sense of identity which grew in Nair society Young Nairs raised their voice against Namboothiri relations The relations were given legal protection He got out of the chains of matrilineal and joint family systems and went in search of more freedom The improvement in technology opened new ways of livelihood in agriculture trade and other services The walls between different social groups started to collapseThe movement lead by Shri Narayana Guru among the Eezhava and Pulaya against cast system had a revolutionary task to fulfill It organized other groups of people as well The institution to humanize Brahmin started from within his own community The Muslim and Christian community wasnrsquot only spectators they also became part of these changes and assimilated from them

15

ArabiMalayalam

16

In the history of the development of languages the role of missionaries are very important Missionary activities without language which is the means of communication is impossible Where ever the the early Arabs who were the messengers of Islam went a compound language formed which was a mixture of Arabic and the native language Arabi-Malayalam is a language in Arabic script formed in Kerala Even though its main aim was religious study it became the main means of communication among the common Muslims of Kerala because of its popularity They used it in their day to day life Their letters were in Malayalam written in Arabic script A vast majority of Muslim women also knew how to read and write Arabi-Malayalam Along with the development of this compound language new kinds of literary styles also nourished it was the interest shown by this language to receive and assimilate words from any language that enriched it Even when Malayalam was an incomplete written language called ldquoVaramozhirdquo Arabi-Malayalam was rich in vocabulary It was because it assimilated words from not only Malayalam and Arabic but also Persian Sanskrit Tamil Kannada and Thulu It has words even from English The historian P A Syed Mohammed claims that even before the earliest text in Malayalam ldquoRamacharithamrdquo was written Arabi-Malayalam was in use taking clues from Arabi-Malyalam poems with Chenthamil(early Tamil) influence The people who handled this language were Muslims of Kerala especially Muslims of the Malabar region who were called Mappilas and so the language was called mappila language and Mappila literature

There are many extremely valuable books in the Arabi-Malayalam prose tradition Quran has been translated into Arabi-Malayalam Many other important texts have been translated from Arabic to Arabi-malayalam Not only religious books but also books on subjects such as history medicine and law were written There are many brilliant works in creative writing in Arabi-Malayalam The earliest novels in Malayalam are Pulleli kunju(1882) Kundalatha(1884) and Indhulekha(1889) the Arabi -Malayalam translation of the Persian novel Chardarvesh is older than all of them Alif laila va Laila which are the Arabian tales was translated by

ArabiMalayalam Languageand LiteratureTranslated from the original aricle Mappila Sahithyam from the study Mappilasaili by NKA Latheef published by Vachanam Books Calicut First published July 2010

17

Kariyan kunjumoosa There are many books of which authors remain anonymous

Many newspapers and magazines were in circulation in Arabi-Malayalam Syed Sanavullah Makthi Thangal is notable in this field A century ago he ran a newspaper called ldquoThuhfathul Akhyarrdquo Till now its acknowledged that ldquoHidayathul Ikhwanrdquo by Syed Abdulla Koya Thangal who died in 1908 is the first ever Arabi-Malyalam magazine Many scholars have written Arabi-Malayalam dictionaries which shows the development of the language Muhammad Koya Thangal wrote a trilingual dictionary Arabic Malayalam and Sanskrit

Social reformists such as Sanavulla Makthi Thangal Chalilakathu Kunju muhammad haji Vakkam Abdul khader moulavi Kulangara Veetil Moythu Musliyar and Seythalikkutty Master tried to improve the Arabi-Malayalam script to nurture Mappila literature along with the developing language Makthi Thangalrsquos Mouleemul Ikhvan (1910) was written improved script Vakkom Abdul Khader Moulavi gave modern form to the symbols Mappila language before and after these improvements are very different Following is an excerpt from the Arabi-Malyalam Quran translation by Mayinkutty Elaya in 1867 He translated 7th verse from chapter 39 as follows

ldquoവവാേ കറലറം വചയലവത തടി ചമകലകയിലലല രേവറ വവാേ തടിലവറ കറലറതലതിവ പിലവ ിങലങവള റേലേിവകലവകാവളലലയായിേികലകം ിങലങളലകലകവളലല മടങലങം താം ിങലങൾ അമൽ വചയയലലരാലല ആയിേലിേില അങലങതലവത യാവല വകാണലടല ിങലങരളാടല അവൻ േിശയം അേവികലകലതല മലം ിചയം തലവ അലലലാവയാകലതല അറിയലരാായിേികലകം ഖലലേകളിലവറയകതളലള യാവലവകാണലടല ഒകലവകയംrdquo

18

In 1961 K Ummar Moulavi translated the same as follows

ldquoയാവതാേ കറലറകലകാേം രവവറാോളവട കറലറം വഹികലകകയിലലല പിലവ ിങലങളവട ാഥലവറയടകലകവലകലകാണല ിങലങളവട മടകലകം അപലരപാൾ ിങലങൾ േലപവേലതതിചലച വകാണലടിേലതിവ പറലറി അവൻ ിങലങരളാടല പറയം ിശലചയമായം അവൻ ഹദയങലങളിലളലളതിവപറലറി അറിയലവാണലrdquo

It would be felt as the language of Arab-Malayalam in the early works were not pure All the ancient texts has the same defect There is an opinion that Ramacharitham is not even a Malayalam text The language then was a mixed language Naturally Arabi-Malyalam also has that influence The limitation in the script was a major reason Change happens in the language after change in the script Even though many people wrote with interest gradually Arabi-Malyalam faced decline The improvement in public education changed the condition of Arabi-malayalam as the main medium of communication Malayalam started to be used as the day to day language Even though a number of poems were written in Arabi-Malalyalam after that also

19

lsquoArabicrsquo is a word more connected with a language beyond being a name of a group tribe or a place It is the youngest among semitic languages Among the semitic languages like Hebrew Suryani Arabic Assyrian Babylonian Ethiopian Phoenician Aramaic and Sabian Arabic is the most prevalent language in use in all the fields today Hebrew is the official language of Israel Suryani is used in some Christian churches for religious rituals Among the rest only Ethiopian is alive today1 Arabic has more semitic character in grammar and pronunciation than itrsquos sister languages and the protection of the language must have been thought a part of Arab culture and racial purity There is reason for this- ldquoGeographically the Arabs lead a very isolated life Mixing with other groups of people were impossible for them Therefor no other culture could shed lights on their civilizationrdquo2

The early Muslims who had Arabic as their mother tongue believed that not only their religious beliefs and traditions and cultural identity but also their language should not be destroyed by the attacks from other cultures Arabic was not only the means of communication for them but it was the holy language in which the Holy text was revealed Nothing should get mixed in it The structure of Arabic language is such that a small change in the pronunciation would make a huge change in the meaning Multiple meanings of a single word makes Arabic vocabulary very vast Because of all these reasons the regional languages in the lands where they went with the message of Islam created a problem for the early Muslims There were efforts to find solution for this problem in the beginning of Islam itself A new programm for the Arabs to teach Arabic was created by a ruler named Hajjab Ibnu Yusuf in Hijra 60 The method was giving one or more dots under or above of some characters and adding few other symbols3 In that way new mixed languages were born in many lands where the Muslims convoys went In Iran with the commence of Islam along with the Zoroastrian religion Pahlavi language also disappeared The Persian language became richer using the Arabic alphabet The same happened in Turkey also 80 of the vocabulary in modern Turkish language is from Arabic The

Kerala Muslims Language and Literature

Translation of excerpts from the article Samoohya Jeevitham Malayalanovalil from the study Muslim Samoohya Jeevitham Malayala Novalil by Jamal Kochangadi published by Kerala Sahithya Akademi Thrissur First published in March 1998

1 Prof V Muhammad Ali - Arabi sahithyam (Kerala Bhasha Institute)2 T Jamal Muhammed - Arabikalude Charithram (Kerala Bhasha Institute)3 Dr P M Abdul rahman - Sankara Bahasha Shaili (Institute of Mappila studies)

20

influence of Arabic on Hindi gave birth to Hindustani and Urdu Mali language is written in Arabic script It was because of this strategy by the early Muslims that mixed languages like ArabiTamil ArabiKannada ArabiSindhi ArabiPunjabi and ArabiBengali were born ArabiMalayalam is also part of it

The idea that the Vedas are so divine and that they shouldnrsquot be written was the reason behind the tradition of learning by reciting Recitations by Brahmins and Quran recitations by Muslims are examples of that belief4

The orthodox Muslims till recent times believed that it is wrong to even step on the chalk dust fallen from writing Arabic words There were a number of Arabic scholars in Kerala because of the ancient connection the land has to the language There are many Arabic books in Kerala which are not there in Arabic or any other Muslim countries5 lsquoPathu Kithabukalrsquo was used for basic education Khaidul Jamia by Ahmed Rafthani is believed to be the first Arabic text written by a Keralite Ponnani Valiya Sainudheen Makhdhoom (1468-1521) have written many Arabic texts including both prose and poems Shaikh Sainudheen second is the author of the famous book Fathahul Mueen Thuhfathul Mujahidheen written by Cheriya Sainudheem Makhdoom is the early historical text which paved the way for people in search for the history of Kerala Assaiful Bathar by Mampuaram Syed Alavi Thangal was a rebellious text against the British government The early Muslims assimilated from the local language and culture as well It was Malabar Muslims who spread Kolezhuthu (Derived from vattezhuthu and written using narayam on plam leaves) It was in use till the 19th c

Even though ArabiMalayalam started as a means for religious preaching and day to day communication later on it became a powerful medium for the Mappila imagination The Muslim scholars of that time might have thought that because most texts in Malayalam were about Hindu mythology learning Malayalam language would lead to movement away from the religion It might also be a reason for the birth of ArabiMalayalam Muslims of that

4 P K Muhammed Kunji - Deseeyodgradhanam oru Padanam (Current Books 1987)5 P M Muhammed Moulavi - Keralathile Arabi Granthakaranmar (Kerala Muslim Directory 1960)

21

time had designed secret number languages like Akkakettu and secret languages like Mykurudu6 Akkakettu is a special code language like Abjad in Arabic in which they communicate through numbers Even though later on they inter-mixed with the main stream Kerala society a tendency to alienate from the main stream have been a characteristic of the Muslim society It points towards a complex duality in the social personality Muhyudheen Mala by Qazi Muhammed is the earliest work in ArabiMalayalam There is no other text which has influenced the Muslim history in Kerala like it had All Muslim women had to learn Muhyudheen Mala to get married during that time This text says the legend of a saint named Shaikh Sainudheen and it wasnrsquot in accordance with the Islamic ideals based on monotheism But itrsquos literary beauty and musical quality gained popularity among the people Its influence was like that of the Bhakti movement in Kerala

It was almost during the same time period that both Adhyatma Ramayanam by Thunjathu Ezhuthachan and Muhyudheen Mala by Qazi Muhammed got popular among the Hindu-Muslim societies It was the time when the Portuguese came It was a time when non-Brahmins were denied learning Vedas that Ezhuthachan who was a non-Brahmin came with the Kilipattu The work of Ezhuthachan gave Dravidian character to the Malayalam language which was ridden with Sanskrit words Many Dravidian words and usages could be seen in Muhiyudheen Mala as well

Muhiyudheen Mala also has the Tamil flavor which many ancient texts and Sandhesha kavyas have7 Muhiyudheen Mala was written approximately 420 years ago Thunjanrsquos periode is also the same His Ramayana was written in thaliyola and kept in homes The part he played in popularizing Malayalam script gave him the title of the lsquofather of the languagersquo The place Thunjanrsquos Ramayana got in Hindu homes Myhiyudheen Mala had in Muslim homes Mappilappattu was a medium for Muslims to express their aesthetic sense and imagination While men sang Kissa pattu women enjoyed

6 M N Karassery - Onninte darshanam (Poorna Publications Kozhikode)7 P K Muhammed Kunjhi - Muslimkalum Kerala Samskaravum p 205

22

singing Sabeena Pattu together There is an opinion that they are similar to Harikatha kaalakshepam and Paatakam8 Till recently father and daughter used to write to each other in Arabimalyalam in poetic style There is a song called Vasoori keerthana Mala which describes about 18 different kinds of small pox There is a song on Ashtanga Hridayam Theyyam and Narikkali were part of Muharram celebration of the Dawoodi Muslims who were Shias and Dhakni muslims who were Hanafis After some time the scholars prohibited it declaring it non-Islamic

Moyin Kutty Vaidyar wrote a brilliant love poem called Badarul muneer Huznul Jamal inspired from a Persian story Even though many of his songs were inspired from persian tales they became different with his unique writing style It was Moyin kutty vaidyar who wrote with a background of kerala even before Ulloor wrote Uma Keralam which is considered to be the first poem to have a real Kerala backdrop by many scholars9

The roots of mappila pattu goes into the Kerala culture At the same time they didnrsquot lose touch with Arabian poetic devices and style of singing and interest towards Arabic vocabulary They are a result of cultural interaction There were efforts to modernize and use Sanskrit words on Arabimalayalam poetry Badar song by Chakeeri Moytheen Kutty is one of them

News papers religious magazines and even the first magazine for women were published in ArabiMalayalam Once even political pamphlets were printed in ArabiMalayalam During the time of Malabar riots Britishers banned many books Cheroor Chintu was one among them All these shows the influence this mixed language and literature had among the common Muslim people

Many Mappila songs are based on Arab and Persian stories The name for the section of Kessa pattu itself suggests that they are about stories Char Darvez which was published in Hijra 1303 is a translation of a Persian novel Even though the book the Great History Mappila Literature says that Alavudheen Khamar Samaan Umarayyar Ameer Hamza Gulzanobar Zubaida Zainaba and Khilar

8 Parappil Muhammad Koya - Kozhikotte Muslimkalude Charithram9 Balakrishnan Vallikkunnu - Samanthara Sahithya Veekshanam Moyinkutty Vaidyarude Krithikalil

23

Nabiye Kanda Nafeeza are novels in ArabiMalyalam they donrsquot fit into modern idea of a novel

Many of these novels had deformed and handicapped Malayalam in them It could be said that works like these from those who call themselves as scholars held many young Muslim people from learning their mother tongue and pulled them back from rising to the modern times and remain illiterate This was a danger caused by a some religious scholars ldquoIt is sad that some people write and publish without knowing any language structure pronunciation or grammarrdquo10 says Sanavulla makthi Thangal who was a social reformer and scholar in the ends of 19th c During the juncture when malayalam got separated from its Dravidian roots and got influenced from Sanskrit and Chantamil Muslims did not pay much attention to their mother tongue The time during when Mappila Muslims did their religious practices and preachings in Arabic and communicated in their limited rustic language alienated them Its literature including Mappila songs got limited in the Muslim population itself Non-Muslims who couldnrsquot read ArabiMalayalam were not able to read or enjoy them Even though it is necessary that research in depth should be done about works writers in ArabiMalayalam and the time period being a mixed language it couldnrsquot be said that it will exist or it should exist It has fulfilled its duty as a medium of a an age and bid goodbye Now it is not possible to develop a language with complicated words from foreign languages There is nothing to mourn upon the fact that during this time of printing press and unification of language ArabiMalayalam is drowning in the mainstream language 11

10 Sanaulla Makthi thangal - Sampoorna krithikal11 Dr K N Ezhuthachan - Arabi Malayalathinte Bhavi

24

Mappila Songs

25

Music and arts have a timeless influence on the society It is the medium through which creativity has been transferred from generations in written and oral forms even to the illiterateIt allowed the working class enjoy the sweetness and bitterness of literary creative experience

Like in any other society Mappila songs are result of the Muslim invasion in the Malayali coasts Evidently Mappila songs should be seen as a metaphor for the creation of social awareness It is very unscientific to approach arts and music with a consideration to age grouping because its not distant for even the illiterate

Mappila songs Arabi-Malayalam becomes relevant because of the cultural originality in their tunes which came from generations to generations The creativity in the tunes is of importance because it is known to even the illiterate Folk songs reflect life in them unlike the short-lived instrumental music in films A scientific research is necessary in the field of mappila songs in which magical realism flows though itrsquos veins

For women whom education and literacy were a distant dream particularly the Muslim women Mappila songs were a medium which united different generations together To the Muslim women to whom education were prohibited Mappila songs were a rising song given by the invasive Muslim civilization Other religious groups like Christians also had their own folk song tradition which had the same consequences

The presence of a semitic society came to Kasargode along with the ship of Malik Deenar Sermons didnrsquot establish the presence of that society and make it stand the test of time They successfully got mixed with the native culture in KeralaAs a result of that kind of unification that a mappila song culture is prevalent for generations in the Mogral village in Kasargode More than an inborn talent music is life itself for them

Mappila songs were rising songs and declaration of freedom for Muslim women who were denied education by the vested interests

Mappila SongsIntroduction

26

of priesthood and male domination The acceptance to mappila songs in which the prophet and birds were the characters was beyond what their author had thought The lsquomalarsquos (songs) are rich with hero worship and there are stories about heroines also like in Nafeesathu Mala

Music is used in medical treatments now It is not so long before that to console a woman giving pregnancy women sat around her and sang Nafeesathu Mala There were songs to give spirit to the warrior going for battle There are lullabies and satirical songs in Arabi-Malayalam which still people sing

Many Arabi-Malayalam songs are influenced by magical realism The messages from the immortal art forms and even the doubts which they awake influence peoplersquos minds Theatre and music have an integral part in the social changes in Kerala Literacy was the guiding light for renaissance Art can shed light in peoplersquos minds and trigger revolution Even though there are Mappila songs in Arabi-Malayalam and pure Malayalam which influence people irrespective of their age beyond entertainment itrsquos influence spreads on the backdrop of God worship and hero worship therefor mappila songs in Arabi-Malayalam are treasures in language and culture They become ever living because of the clarity in their cultural background

Art and music forms are symbols of a live society Arabi-Malayalam songs could be seen as agents of indirect woman empowerment

There are Mappila songs for every occasion like birth death marriage feast offerings to God football agriculture battles and loveThere are Mappila songs in kannada also There are set rules and grammar for this range of music Encouraging language is encouraging humanity The works of TUbaid and Moyikutty Vaidyar should be studied closely These are invaluable assets for present from the past A new generation of Mappila song writers and instant poets are a unique experience in the village of Mogral A generation in whose

27

veins the sweet tunes of Mappila songs are dissolved will makeanyone wonder The style of their singing underlines the humanitarian face of music It is not only language but also the culture which is being transferred with the songs Mappila songs are guiding lights in the journey of life

Arabi-Malayalam which shed the light of informal education for the Muslim woman who was denied literacy and education could only be seen as a streak of light in the dark cloudy sky when viewed through the rear view mirror of time Pakshipattu written on Khalifa Ali radiating hero worship could be read on the grounds of Shiaism Mappila songs have turned to the form of worship and offering to God in certain sects

Mappila songs shouldnrsquot be rated on the basis of new trends and popularity votes of today This poetic stream of self expression should be read on the basis of literary values as well as its influence on social and cultural spaces

For the people of a Holy book which called itrsquos people to read and recite Mappila songs are steel swords It is not only poetic justice that like the ishals which doesnrsquot stop raining and changes night into day centuries ago it was the Islamic invasion that gave the magical wand of magical realism to Spain

28

Mappila songs have a very important place in the songs of Kerala G Shankara Pilla says ldquo It may be difficult for one to enter into the complex lsquoManipravalamrsquo(mixed language) of Arabi-Malayalam into its poetic devices and decorations but once these hurdles are crossed a magical world of is awaiting himrdquo Many poems rich with poetic devices such as upamalangaram ulprekshalangaram and uniuqe ideas are there The rhyming sequences in Mappila songs leave poets of other language perplexed The main kinds of rhyming are kambi kazhuthu valkkambi and valinmel kambi Unique vrithams (essentially a tune or a rhythm) are speciality of mappila songs The songs which are bound to the rules are more beautiful Many different branches like padappat (war song) kissappatu(story song) mangalappattu(wedding song) maduhu pattu(stories of saints) thalolappattu(lullabies) upadeshappattu(advice songs) and malappattu(offering song) The songs of our grand parents come from a time beyond our perception handed over through many generations

There are many songs printed in Arabi-Malayalam whose author or the time which they were written are unknown Aadi mutual puranam Oppana murukkam Mylanjippattu Mazhaya ammayippattu Pazhaya Mihraj pattukal Hakhana Kombu Vakavalippattu Daniel nabi kissappattu Isa nabi kissappattu Thrikkalyanappattu Noolmala khanda kavyam Prophet Ibrahim kissappattu Pazhaya valiya kachavadappattu Jaufar thayyarppattu Mundirbunuaveel kissappattu Pazhaya yaseed pattu Falurathul khudsu oppanappattu Aandu hashu pattu Puthiya thrikkalyanappattu Muthumala multhasiminte pattu Malik ibnu deenar kissappattu and Vafathu kissappattu are only few of them There are many other handwritten poems also Among these is the ldquoMappila Ramayanamrdquo which Dr M N Karassery discovered The mappila flavor in the song is very interesting

കലം മലയം രകറികലകീഞലഞ വശമലപഞലവഞേകലകം വലവാേ സലദേിലാവണലവറ വപങലങളമലമാ രപാലവപേതലവതാേ പാതാളതലതിവല സൽതലതരാവേ മിലം വപാചലചണി കമമണി േീവി ശർപണഖകാലകലവകടി ഹലാകലകി സൽതലതാൻ മയയതലതായി ശീലംരകടലരടാൾകലകിലം രവണം മാപലപിളവയാല

Mappila Songs History and InfluenceTranslated from the original aricle Mappila Pattukal from the study Mappilasaili by NKA Latheef published by Vachanam Books Calicut First published July 2010

29

ആങലങളലാവണ ോജാരവാടല സങലങതിവശാലലലിവപങലങളല കണലടാൽ സമമതമാവണലവേവശാലലലി

These are few lines from Mappila Ramayanam It has similarities to the folksongs from Northern Kerala called lsquoVadakkan apttukalrsquo C N Ahammed Moulavi and K K Muhammed Abdul Kareem found two epic poems unpublished and authors anonymous One of them tells history of the battle of Badar and the lines are very ancient The other epic poem is lsquoRausulgulrsquo which gives historic description Few lines from the part which talks about the valor of Hazrath Ali

ആകം അസദലലലതങലങൾ അലലവത പലിരപാൽ പടയിൽ വീകം അലിയാർ സിഫതലതം വിേതലതവതാേല പാേിൽ

Many of the songs by anonymous poets are very popular lsquoAadhi muthal puraanamrsquo is a very ancient wedding song lsquoOppana murukkamrsquo is also a very old song

മാണികലകാമണിമതലത മഹമലമദിാ മഹേലേതാൽ യദർതളലളാ തിേിരാകലകാരല തിേിരാകലകം തിേിവവാളിവതിാവല തിേിവവാളി വവമലപിദിമിർ വപാങലങി

The style of ancient lsquoMylanchirsquo songs go like thisമണിമറയിൽ സവേലകലകം തലിലാവയ പീഡം അപലപീഡം ഏറിപലരപായല ഒപലപ വവകലരകണം ഒപലപ കാണാൻ വപേിരയാൻ തണ രവണം വപേിമയിലളലള മലാഇകലകലമാേം സഫല ഒപലപിചലചളലള മലാഇകലകതലവതലലലാേം വിശവയലിവയലലലാേം ഒേമിചിേലാവേ

Old lsquoAmmayippattursquo is a witty songഅപലപങലങൾ പലവിധം വകാടതലതമലമായി അലങലകാേം മികചലരചമാൽ വകാടതലത മലംആടവാൻ ആളകൾ വപൻേലടിയകൾ വയതലതിോരതടവാൻ കാകലക അളിയൻ ഹാജർ

30

A list of Mappila dishes and drinks could be seen in the song There are songs which lists all the jwellary and dress items used by Mappila women There are many Kissa songs(songs describing story of heroes) written by anonymous poets Most of them are epic stories about prophets and saints Following is a song about Jesus Christ called Isa Nabi Kissappattu This song was found and published by the first ever Mappila translator of Quran Mayan Kutty Elaya Relying on lines from Quran and Bible the poet writes

ഒേ വാകലകം ായൻവയലലിചലച ഉതലതിേം രകടലടാരോ ഉതലതലറാൻ മണലണലമർയം താം അരമാദം അേിവയ ജിേല േീൽ ഉേതലതല മണലണലടതലരതാതംരപാൾ ആദേവരലലലാേി പയലതല പളലളയിൽ ആയതയല പിേിഞലഞ അവിടലല അലല ജിേല േീൽ ഉശർല രപായല പിശകാവത മങലകവയറലറില ഈശാേി വചാലാേല

The tales of prophets and saints could also be seen in lullabies which follow oppana songs Lines from a lullaby which touches the childhood of prophet Muhammed

താരലാലം താരലാലം താഹാ േിരയ താരലാലം വകാളലളലാൾ തായി ഹലീമാതാലതലതിൽ അലലലംരപാൽ എലലലാം വലിതാൻ താമേപമണം ാളിൽ ഹലീമാ

lsquoMalappattursquo (offering songs) are a special branch of mappila songs They are about the lives of saints honoring them There are many anonymous songs in this category also Following are few lines fromlsquoAbdu Rahmanubnu Ouf Kissarsquo to show how ancient they are

കാമീൻ അതയലവറ ഹേീേല േിരയാടല കറം പിേിശം മികചലരചാർ അസലഹാേി രകാമാവതയലലവറ മഖതിരവലണലടിരഖാജാേി വാശം മാറാവത ിലരാവർ ാമം അേലദേഹിമാവല വപറലവറാവർ വലലലേിദീിൽ മാരലാ ശിചിടലരടാവർ

31

ചീമാരാവടറലറം പിേിശം മികചലരചാവർ ഒേമയിൽ രലലല തലാകം പിേിഞലവഞാവർ ഒകലകവകാടതലത സഹദായി ടലരാവർ

A number of Mala songs were written by known and unknown poets following the footprints of this song Muhiyudheen mala Badar mala Rifai mala Nafeesathu mala Manjakkulam mala Mampuram mala Malappuram mala and Muhdu mala are all popular Mala songs Depending on the common knowledge till today lsquoMuhyudheen Malarsquo written by Khazi Muhammed of Calicut is the earliest poem to have the poetrsquos name and written year printed It is stated in the song itself that it was written in the Malayalam calendar year 782

വകാലലലം വയലടലടവയലപതേണലടിൽ ഞാൻ വകാതലവതൻ ഇമലമാവലവ റലറയമലപതഞലഞമലമൽ മതലതം മാണികലകവം ഒലായി രകാതലത രപാൽ മഹിയദീൻ മാരലവ രകാതലവത ഞാൻ രലാകരേ

Muhiyudheen Mala praises the great scholar and spiritual teacher Sheikh Abdul Khader Jeelani

കപലപി അകതലതളലള വസലതവിവ രപാവല കാമാൻ ഞാൻ ിങലങവള ഖലലേകം എലരാരവർ രതീചലച വവചലചപലരപാൾ ഉറമലപ ചാലിടലട രപാൽ തിശ അവവേപലരപാഴം ആവണലണമളലരളാവർകളവ പറലലലാ എലളലള രചാലാവേ കളലളലവറ കയയലിവല വപാല വകാടതലരതാവർകിയിലലലാകലകാലം കിവയ വകാടതലരതാവർകേിഞലഞ മേതലതിലരമൽ കായായല ിറചലരചാവർ

Even though it has some idealistic flaws from the viewpoint of religion the poem is very beautiful It is older than Thunjathu Ezhuthachanrsquos Adhyatma ramayanam and itrsquos simplicity and originality is laudable The unique narrative style of Muhyudheen Mala could be seen later only in the works of Kunjayin Musliyar who was a great scholar and had a unique sense of humor lsquoKappappattursquo is a very beautiful metaphorical poem written by him The song starts with comparing human body to a ship

32

ചായൽ ഒേ കപലപലണലടല മകലകല ചാഞലഞവളലല പാണലടിചലചാവണാൻപത ീളം This ship is being attacked by four kinds of thieves

ാലണലടല കളലളർ ഉഴവല ചേലം ാണാവദ ാലം അതല ാലപാഗം മാലം തടിയിചലച രലാകേിമലമലം മൽഊവതല അസാസീലവമാല Wealth desire for the body men and the cursed devil are the four sea thieves

കണലടിടലടറിവാരാ കണലണിരലലല വപാടലടാ കാേരണാർ വചാലര വചാൽ രകടലടിരലലല വപാടലടാപണലടളലരളാർ വചാലലലിലല പതിേണലരടാ വപാടലടാ പയല തല പാലിലല കയലപണലരടാ വപാടലടാ പടലടം വപാളിഞലഞാൽ പറകലകാരമാ വപാടലടാ പാലം മറിഞലഞാൽ കടകലകാരമാ വപാടലടാ പണലണിയം വചാലലലാമാരകകരമാ വപാടലടാ രവടലടാളർ കാതിലല കടിടലരടാ വപാടലടാ

lsquoNoolmalarsquo is another devotional song written by Kunjayin Musliyar Itrsquos style is different from that of Mala pattu The poet expresses his love and respect to prophet Muhammed through the song and lists all the great qualities of the prophet He expresses his extreme desire to see the prophetrsquos face and ends the lsquoNool maduhursquo Kunjayin Musliyar who preached the religion with a sense of humor lived during 1700rsquos There are a number of famous jokes on him connecting Mangattachan and the King Zamorin Noolmala is 300 years old Muhiyudheen Mala and Noolmala have a difference of 130 years In between these two books we donrsquot know exatctly how many books were written lsquoValiya Naseehathu Malarsquo by Manakkantakathu Kunjikkoya Thangal is a poem written during that time He wrote it during Hijra 1052 Muslim women used to depend on this poem for basic religious education

33

ഈടം മഹലശറ ചടം വകാടമയിൽ വയതലതിേ രപാടലടികലകേയരമഖലേകൾ രതടം അലരേതലതല ഹഖകൾ കിടലടവാൻ തകലരകാവേപാതലതല പിടികടലവതലതിോ കടം പിടിയിൽ വിടതിമയമിവല കാണം മലകലകല സമഹായ കടകലകാേിൽ ാടം പലിശ ഭജിതലതളലളവർ പളലളാ ാശതലതിൽ വിങലങി കംവകാണലടവർ വീളം വീളം അവർ രമൽ ശശതലതാം കാഫിറം വിതറി പരലകലകടലടം രകറി ടകലകരമ

lsquoSafalamaalarsquo by Shujayi Moythu Musliyar is a song which reminds of Kunjayin Musliyarrsquos visionary songs It was written in Hijra 1316 He included things from the beginning of the world to the life of the prophet Here are few spiritual and philosophical advices

ാളില രപാകടലവട ാവളയാകടലവട ാരളകലകല ാവള ഈ ീളം വിടലടാടലവട ഓടല രകാടാ ഇടം വലം േണലരട ഓരോരോ സാ അതലതിൽ മാറലറങലങളണലരട ആടല ോലസലഥിതി േണലട രവവറ അൽ പകവലലവർകലകാേംഭപലരപവേ കടല വകാലലലങലങൾ മാസങലങലാഴലചലച വടികൾ കണകലകിൽ ിലായസിൽ തീർചലച വതടലിവർ ിലവ മണല വീടലടിരലകലക തലജം ീ രാകലകല വപാൻ വീടിരലകലകല അകകലകണല തറലാവക രാകലവകാല രമാടാ ഉൾസാേം ഓർതലതാൽ ഉറങലങാരമാ രകടാ മഖകണലണടയലകകലകൾ തറകലകടലവട മാടാ മടിടലട വപാലവചപലപിൽ മതലതണലടല രകടാ പകൽ കണലണടചലചാൽ ഇേളാരമാ വപാടലടാ പലതം പിടിചലചാൽ ഫജലർ ആരമാ വപാടലടാ തടലടി തറകലകൾ ഉറപലവപലത വപാടലടാ തിലാപഴതലതിൻ േചിവയലത വപാടലടാ ാടലടാലലപൽ വലലലല വിളയരമാ വപാടലടാ വപാടലടാ ിലമലതളലളിപലപിൻ രചാേകലകടലടാ പിൻ ഇലല കാടലടം വപാറകലകല വകാടലടാ വപടലടാരലാ ചതലത ചകമരലലലാ വപാടലടാ

34

പറിൽഉടൽകലകല േഹമാം വപാടലടാ മാം വേിപലപാൻ അലങലകാേമാവക മലതം ഭേിചലചിങലങ പിലതലം ആകാ മാരറം കാടലടിൽ ീ പഞലഞാലം രപാോ മതലതിൻ േഹർ കണലടല ചാടലയലം രപാോ കരലലലാലടലടായിേം വപാൻവിലകലകരലലല വകാടലട ിറയല കൽകലവകാേ കാശല കരലലല ഇവലലലല വചാലലലി ിറയലകലകാരമാ പരവ അലലലൽ പറഞലഞ മകടലടാരമാ വകാരവ വകാലലലം മലകലകില കലലപ കിടലടി കടാടിപാടല തതലതവയ കിടലടി വതലലലം ഒഴികഴിവിലലലരലലലാ കടലടി തലിഷലടം വിടലടാരമ രപാലിഷലടം കടലടി

The influence of mysticism could be seen in Safalamaala The poet doesnrsquot lock us in the prison of spirituality but he talks about a life of virtue based on dharma He evokes the powers of humanity and wakes up the soul

Moyinkutty Vaidyar and Chettuvay Pareekkutty were poets who created a new path different than the religious traditional Mappila songs While the traditional poems connected even the love stories to the lives of the saints and made it divine these poets gave poetic form to the raw emotions of the common man Moyinkutty Vaidyar (1852-1892) was the first poet to write a love story poem with all its true charm Even though he lived for only 40 years his contribution to Malayalam is unforgettable The poet who loved nature and flowers could evoke romance in the listeners He wrote an immortal love poem called lsquoBadarul Muneer Huznul Jamalrsquo Shooranadu Kunjan Pilla evaluated this as a genius work which all of the Keralites together if tried wouldnrsquot achieve now This is an example of his descriptive ability

പമാകളാരണ ഹസലൽ ജമാൽ പലാേതാളം മികലരത േീവി രഹമങലങൾ വമതലവത പണിചിതലതിേംാമങലങൾ എണലണിപറഞലഞാൽ തീോ വേതല ചിങലകാേം പണലവട േീവി

35

കമാകലകായലചലചകലക തപലപവമലതാം കതലതം തഖലതിൽ മേവം േീവി മേതകതലതകിലം വഞറിലതടതലത മാണികലകയലകലകയല േണലവടറിലത വീശിപേകലകിതലമടിയം കിതലതല വപേമാൾ കഴതലതം വചേിപം വകാണലടല കേിരപാൽ ഇടതം വലതിടലടലി കണലപിേി വവടലടിചലചഴടലടീടലിൽ വേിൽ മദം തേിതലവതരാകലകം പവിഴരപാലചലചണലടാവല രപാലചിേിതം വപാഞലചിേി തലവ ടചലചായലിൽ പമാതലരതവി വേവല തലിൽ

Moyinkutty Vaidyar also wrote well known battle songs like Badru Uhdu and Malappuram Including Saleekathu Kilathi maala and songs based on Panchatantra called lsquoElippadarsquo he wrote 12 khanda kavyas With this transformation initiated by Moyinkutty Vaidyar Mappila poets felt more freedom to choose their subject The number of subjects which were written upon later shows that Songs like lsquoThengaappattursquo and lsquoMangaappattursquowhich are connected to the Kerala culture were written Contemporary issues were written upon A number of poets came forward to sing against the superstitions and malpractices in the society Few lines from the poem lsquoDurachara Mardhanamrsquo by Marakkar Musliyar When false stories about Shaikh in Muthupetta and Koottayi Vellatha painting divinity on them were getting spread he satirically wrote

മതലതപലരപടലടകലകല രപായവർ വലര മഴവൻ കളവവല പലർലവ അതലതേം തലവ കടലടായി വവളലളം അതിാൽ പലർലതം കളലളം

There were talented women poets like P K Haleema V Ayishakkutty Kandathil Kunjamina and Puthooru Amina Sparks against abuse of women could be seen in some poems Puthooru Amina writes against treating women like a consumable object

36

ാലഭാഗവം വലിതാ പറയല വപങലവകടലട ഉമതിലം ലലല മാേവേ കിടലടവാൻ എികലകിവലലലാേ മടലടല മടലടിൽകിടലടവവേകലകം മാരരതര വിളികലകം മടലടരലാഗിയം ഉറലറിടം പരല ചകലകേവാകലകം ഒേപടി മകലകളങലങ കളകലകിലായാൽ അടകലകവളലാകലകം വപാടലടിപലവപാേിഞലഞലതാളാം വപാേിവവയിലതലതാകം ഓളം രപായി മറലവറാേ രതാപ കണലടപിടികലകം അയയലളാ-പേഷവേ പതി പതലിമാർകലക തീേം ഇവതലവതാേ രകാളാ

There was a stream of Mappila songs touching the social life The excitement of Indiarsquos freedom struggle could be seen in many Mappila songs of that time Many mappila poets like Nallalam Beeran were put into jail T Ubaid wrote to raise the national spirit

എലതി വിണലണിൽ പതതായല കേിിഴൽ കാണല തങലങി എല ലണലടൻ രഗാപേങലങൾndashതങലങളിൽ രചാദയലം തടങലങി ചിലതയാലിംഗലലണലടല തലവറndashവതളിമഖം കേിഞലഞ മങലങി ചീർതലതാ രമരതാ വിപതലതിൻ സചകൾ കണലടടങലങി

Mappila Literature researcher K M Ahammed wrote ldquoMappilas didnrsquot sing about the local rulers or the Kings They didrsquot fall short of desire for freedom or self respect It was Mappila song writers and singers who inspired the Muslims of Kerala to fight against any oppression whether of the local rulers or the imperialist Britainrdquo

37

Akbar Sadaka Pakshipattu should be included in the group of story-songs This poem written by Naduthopil Abdulla once gained astonishing popularity in Malabar The story and its presentation in the song would blow away anyone Clarity simplicity ease and the ingredients of unique vocabulary in Kasargodian Malayalam are the characteresitics of this poemThe poet belongs to a small shore side village in Kasargode sharing border with Karnataka The slang over there is a mixture of Malyalam and Kongani

Pakshipattu

38

A bird who had lived with her husband for 40 years is subjected to husbandrsquos suspicion for lying two eggs during one day and she gets thrown out of the nest The bird pleads prophet Muhammed to convince her husband that she was innocent The prophet replies that he would end her distress if she could bring her husband to his presence The bird says that he wouldnrsquot come if she asks and says the prophet should send one of his men to which prophet asks the whereabouts of her husband The bird says that it is beyond the tall Jabal Khubais and beyond Jabal Noor and beyond a field in a hill called Thurisina Mala where prophet Moosa was born The prophet sends Bilal to fetch the male bird Bilal went there and called the birdrsquos name twice but the bird pretended that he didnrsquot hear it When Bilal got angry and called for the third time the bird showed its beak outside and asked Bilal with arrogance- ldquowho are you you kid who called me by my namerdquo When Bilal said that prophet Muhammed send him Akbar Sadhaka- the bird replied that he knew all the 312 prophets but he he hadnrsquot heard about Bilalrsquos prophet and asks him to tell his prophet that Akbar Sadaka is calling him Bilal returns and tells this to the prophet and he sends Umar Akbar Sadaka repeats whatever was said to Bilal Then the prophet thinks that if his son in law Ali was there he would have brought the bird there Ali was at a distance of 93 days gone for a battle Ali knows about Muhammedrsquos thought through dream Ali arrives at the prophetrsquos presence during Subhi morning prayer on his horse named Dul Dul It happened so because Allah asked Jibreel to shrink the earth Ali goes in search of Akbar Sadaka When Akbar Sadaka didnrsquot listen for the first two calls Ali called him for the third time in a manner that the sky and earth shivered Akbar Sadaka called Ali as Chinkapuliyar (the lion Ali) The bird said the same things as before to Ali also Ali replied that Muhammed is the 313th prophet Then the bird asked him if there was a prophet like that why was he not keeping the fourth veda in tact When Ali asked him to explain he said that the dear daughter of a sahabi named Ibnu Ubaidulla was kidnapped by Ifreeth jinn on the 3rd day of her birth and she is being brought up as an infidel for the last 16 years Why is that your prophet is not able to save herAli after hearing this marches towards King Ifreethrsquos fort There is a cave covered with a huge stone on the right side of Thurishina hill

The Story

39

It is written on it that if a human being enters into the cave he will be burnt to ashes Ali ties his horse on the stone itself and enters the fort Then Ali sees a large ocean and two huge serpents guarding it Those serpents recognizes Ali The serpents gets Ali into the fort on some conditions Then Ali sees a tree The tree tries to send Ali back but he doesnrsquot listen The tree gives keys for all the seven forts to Ali on some conditions Ali witnesses perplexing sights on opening every fort In the seventh fort Ali sees the girl who was abducted by Ifreeth guarded by a jinn Ali wakes her up Th girl says that only Ali from Mecca could enter the fort like he did She says that Ifreeth had gone for a hunting party and the sounds of his return could be heard Ifreeth on entering sees that all the forts were open and asks the girl about it Ifreeth says that he could smell man he could smell Ali When he screams and boasts that if he sees Ali he would burn him to ashes Ali jumps in front of him Ali asks Ifreeth to believe in islam but Ifreeth resents Ali then fights with the Kingrsquos guards In the end Ifreeth falls like the Uhdu hill Ali takes the girl along with him and reaches the place where Akbar Sadaka lives With the first call itself the bird greats him with saying ldquolabbaykum labbaykum labbaykumrdquo Akbar Sadaka goes along with Ali towards prophetrsquos presence saying that he is now convinced that Muhammed is the prophet Akbar Sadaka tells the prophet about his suspicion on his wife The prophet replied that it was a Kudrath (blessing from Allah) and the bird gets convinced Akbar Sadaka asks the prophet for forgiveness He takes his spouse along with him to the nest Ibnu Ubaidullarsquos daughter describes all the events happened in while she was kept in the fort In this fashion the story in the song ends happily

40

One of the most notable period in the Malayalam literature begins with Kilipattu Even though Thunjathu Ezhuthachan was the central point of this stream there are many other kinds of works like Champukkal Aattakathakal and Thullalukal Many kilippattu were written after Thunjan Even though Kilipattu are written like a bird is made to sing there are other songs in which goose coil and beetle sing the song They also could be included in the category of Kilipattu In the Akbar Sadaka song the bird asks the prophet Bilal Umar and Ali two ethical questions in poetic form The bird talks to each one of them The song could be read as praising chastity of woman Even though in the beginning the bird talks down of Muhammed in the end he apologizes and does as the prophet says Unlike Ezhuthachan who used sophisticated verses to talk about the ethical issues Naduthopil has used some perspectives which existed then and wrote about some philosophies in a not so serious manner Pakshipattu could be seen as a Mappila version of Kilipattu Those who blame Pakshipattu for contempt of the prophet should rethink based on what is said above

Kilipattu

41

Pakshipattu is a story about the loss of faith and replacement of it Stories about miracles were always used from the ancient times to spread religious belief Almost every prophet who were mentioned in Quran had many miracles associated with them They were meant to make the people of their times believe that the prophet is capable of doing things with the blessing from Allah which are not possible by normal people Many of the miracles were very majestic like splitting of the moon during Muhammedrsquos time and like the ocean split and made way for Moses There is a story about Cheraman King in Kerala who lived during the same time during when the prophet was alive that he saw the moon splitting and he converted to Islam These stories are intented make people believe that there is a power which could do any thing things majestic and beyond what they could think of In the story of Akbar Sadaka initially when the bird is asked to come see the prophet he talks down on him saying that he didnrsquot know about a prophet named Muhammed If there was a prophet named Muhammed why would such a dare thing happen like what Ifreeth did How would it happen so that daughter of a sahabi was taken away when she was just 3 days old and now itrsquos 16 years she had been held in captivity and kept as an infidel by a jinn Akbar Sadaka has lost faith in Muhammed that he was the prophet of Allah and Ali is engaged in a mission to restore it Ali enters the forbidden cave and encounters many supernatural occurrences like talking snake with 80 hoods and talking trees When he opens the forts by the keys given by the tree he sees many more miracles like fire by its own net which gets thrown by its own arrow which gets shot by its own and a wand which hits by its own afort in which a thousand women were sleeping while standing a thousand women were sleeping while sitting a thousand women were laying and sleeping Finally when he meets Ifreeth he is defeating a Waseer (guard) of Ifreeth who is 40 times bigger than Ali who had eaten 40 camels and drank 7 barrels of water Ali throws him thousands of yards up in the sky On falling down the Waseer says that if Ali catches him so that he wont die he would believe in islam Ali saves Waseer but he still doesnrsquot keep his word Ali throws him up again This time also when coming down the Waseer says the same Ali trusts him again but Allah sends Jibreel to strike Alirsquos hand so that

Story of Faith

42

the Waseer falls down and no more cheats Ali When Ali is back along with the girl a deed which would not have been possible if not for blessing from Allah and knowledge of Muhammed and valiance of Ali Akbar Sadaka becomes convinced that Muhammed is Allahrsquos prophet His faith in Muhammed and Islam is restored He goes to Muhammedrsquos presence and asks his question that how could his wife lay an egg which is not his Muhammed assures him that his wife is innocent and it was a blessing from Allah Akbar Sadaka gets convinced because it is Allahrsquos prophet who have said so He has restored his trust in his wife also

43

Shias are a group of Muslims who give more importance to Ali than other Khalifas Ali was the fourth Khalifa and one of Muhammedrsquos first disciples He was prophetrsquos close relative and used to write down Vahiyu (messages of Quran revealed to Muhammed through Jibreel from Allah)for him He was one among the ten people whom the prophet gave news of assured entry to heaven Alirsquos mother had given him the name Haider which means lion But he was known in the name Ali (one who is in heights)which his father called him Ali grew up in Muhammedrsquos house under his guidance It helped him to learn good characteristics early in life He didnrsquot lower his head in front of any idols when idol worship was very prominent in Mecca It was the prophetrsquos wife Khadeeja who believed in Muhammed first and second it was Ali The brave Ali was ready to die protecting Muhammed The prophet had married his youngest daughter Fathima to Ali Ali had fought in the battles of Badr Uhud Hantak Khaibar and Hunain In his last days the prophet came to the mosque supporting his hand on Alirsquos shoulder Ali had a main role in the death ceremony of the prophet Historians records that Ali had expectation that prophet would select him as his successor Knowledge bravery justice and simple life were some of his qualities He had every means to lead a luxurious life but he didnrsquot lead one He bought the same kind of dress for him self and his servant He went to the market himself and carried things from there to home by himself He lead a very simple life

There are several reasons for Alirsquos rule as the fourth Khalifa not being a complete success Many had lead an opulent life because of the prosperous times before Many people turned against Ali who instructed a simple life and strict control in money transactions So he didnrsquot get the support of people who wanted a luxurious life Another reason is the indiscipline of people who were with Ali Some people deliberately tried to create trouble Ibn Sabu was the one behind that Constant attempts were made to evoke the emotions of blind favoritism and person worship which Islam strongly forbids among people which made them to hate each other Propaganda that Ali being close relative was the righteous successor of Muhammed to be the first Khalifa and that right was snatched

Alirsquos history

44

away from him was spread by them Even though Ali publicly and clearly denied that claim in places like Egypt Bazra Koofa and Yemen wrong thoughts got spread Efforts of enemies of Islam to attack the religion from within itself started to see success Troubles grew as because of the differences in thinking and polarizations Tendencies of animosity created problem like in the time of Uzman The group of people who stood for Ali naturally portrayed his character in a higher position It is a result of this that a group among world Muslims do glorify Ali Viewing from this back ground pakshipattu have influenced Kerala Muslims in Shiaism

45

Naduthoppilrsquos Pakshipattu have faced a lot of criticisms from the beginning Some scholars have even banned reading it because it tells a fictitious story about the prophet The criticisms are that there is no such an event in the history and it is non-islamic and it would create misconceptions in the society All these criticisms should be looked upon but there is another dimension to it which everybody agrees that is itrsquos popularity This is a song which have been read sung and enjoyed by the common muslim a lot Thousands of its copies got printed Clarity in language simplicity in representation appropriate abstractions and augmentations and crystal clear language are the qualities of PakshipattuIt became popular because it is entertaining The male bird expelled his wife because he had doubt in her chastity His need to save the girl in Ifreethrsquos fort reflects his opinion to protect womanrsquos morality Ali does this adventure because he recognizes it The issue which the female bird raises in front of the prophet is also the same The song suggests that man and woman should trust each other

Criticisms

46

Pakshipattu is full of awesome picturisations The age of Akbar Sadaka is not mentioned in pakshipattu The poet gives us clues to guess it in a strange and beautiful way

പേിശിൽ ഈ ഭമിയിൽ ിൽകലകല കാലതലതല പേിവശാതലത ഭമി ഞാൻ അഞലച ിറം കണലട മലപിാൽ ഭമി അതല വപാല ിറമായി പിലവയാ ഭമി അതല വവളലളിതലതറയായി വവളലളിതലതറരപായി വചലപതറയായി വചലപതറരപായി ഇേലപ തറയായി മണലണതറയായിടലടഞലച റലറാണലടായി (I have seen earth in five colors It was golden in the beginning Then it became silver Then it turned bronze and then iron It has been 500 years since it has turned earth colored)

The scientific basis of this transformation should be questioned But the transformation of time and space have been beautifully illustrated in these lines If inspiring awe in the readerrsquos mind is an element of beauty in literature Naduthopil have brought his readers to the bring of itാലലപത ചവിടലട വകാണലവടതലതി ഇമാമലി (Imamali reached in just forty steps) അലതവിസലേലതിതമായി കിടകലകല കടൽ (the sea which extends till infinity) അതിലവറ കാവൽകലകാോയി േണലട ാഗങലങൾ ആ ാഗങലങളവട വലപലപം ഉദയമാം വതാടലട അസലതമം വവേയാണല (it is guarded by two snakes the length of those snakes extends from sunrise to sunset) These lines remind us of Muhyudheen Mala

ആകാശതലതിൻ മീവത ഭമികലക താവഴയം അവവേവകാടിീളം അതലതിേയരളലലാവർ (The one whose size of flag is from above the sky to below the earth)

To provide thought which guide you to infinity is characteristic of Quran It may be Quranic influence that lead mappila poets to use that kind of imagination The snake called Ibnu Umair in the song has 80 heads and 80 hoods Ali crosses the ocean sitting on it Ibnu Umair tells the marvels of the fort like this

Imagination in the Song

47

തനനാലെ കതതനന വാളണടാ കകാടടയിൽ തനനാെടികകനന ദണടണടാകകാടടയിൽ തനനാലെ കതതനന തീയണടാ കകാടടയിൽതനനാലെ വീശനന വെയണടാ കകാടടയിൽ(In the fort there is a sword which strikes by its own a pole which hits by its own a fire which burns by its own and a net which gets thrown by its own )

Magic in depiction not scientific reality is becoming evident in these lines Minds of readers and listeners get lit with wonder The depiction of things inside Ifreethrsquos fort makes evident the dangers and adventure Ali has to go through to save the girl For this poets have been using myths proverbs and supernatural powers since centuries This unique method of depiction leads the song to fulfill its purpose

48

Ali fights bravely to protect the fourth Veda Alirsquos bravery becomes evident only when the reader is convinced of his enemyrsquos huge power In Miltonrsquos world classic Paradise Lost the poet depicts devil as one with extraordinary power it was to show the greatest might of God A human level representation of that is shown in pakshipattu Even when it is agreed that the events in this story are impossible the poet tells a truth which the human race has to be convinced which is to bring purity in life The reading of Naduthoppilrsquos Pakshipattu becomes creative only when that is understood Using the secondary imagination which Coleridge says genius people possess like Aristotle had proved before imagination becomes creative this could be experienced by the reader on careful reading of Pakshipattu Like moral stories and parables the poet presents Pakshipattu Writers write stories and songs like parables to present philosophies

The prophetrsquos philosophy that even a bird should be given justice should be noticed It shouldnrsquot be meant that Pakshipattu is completely righteous There are attempts to patronize great men like Bilal and Umar who had led a saintly life The song even patronizes prophet Muhammed who is called the Darling of the Mankind But when he realizes his mistake Akbar Sadaka asks for forgiveness The poet in his excitement to praise Ali would have forgotten and written things which shouldnrsquot have been written It would be appropriate for the reader to forgive the poet for the prophetrsquos teaching was to forgive even your enemy

Message in the Song

49

There are few things which are entirely non-Islamic in Pakshipattu They shouldnrsquot by any means could be justified The serpents who guard the sea asks a favor in return of helping him cross the sea The serpents says- ldquoYou are the one who gives the card to enter paradise during the day of Khiyamat give us also cards during that dayrdquo Ali replies that he would give him a great card This is completely wrong according to Islamic principles because even the prophet canrsquot decide who enters heaven So those lines are absurd The concept that tree bends for men has beauty It is okay if its a display of respect but its impossible according to Islam The tree also has a wish since it is a Sunnath for muslims to brush teeth the tree asks to give him that Sunnath This even is also not possible In the end of the song the poet pleads to Allah to forgive him for any mistakes in the song he had committed

Errors

50

Mahathaya Mappila Sahithya Paramparyam- C N Ahammed Moulavi K K Muhammed Abdul Kareem

Mappila Shaili- N K A Latheef

Muslim Samoohika Jeevitham Malayala Novalil- Jamal Kochangadi

Pakshipattu Oru Punarvayana- Ibrahim Bevinja

Muslimingalum Kerala Samskaravum- P K Muhammed Kunji

Mappila Muslims of Kerala- Rollan E Miller

Islam in Southern India- W P Warren

Mappilapattinte Thayverukal- V K Kutty

Arabi Sahithyam- Prof V Muhammedali

Onninte darshanam- M N Karassery

Kozhikotte Muslimkalude Charithram- Parapil Muhamed Koya

Islam VIjnana Kosham

Keralathinte Samskarika Charithram- P K Gopala Krishnan

Bibliography

51

Mr M A Abdu Rahman

Prof Abdul Satar

Mr Abdulla Mogral

Mr V Abdul Gafoor

Social Revolution in a Kerala Village- Dr A Ayyappan

The Cultural Heritage in ndia- Edited by haridas Bhatacharya

Bharateeya Chinta- K Damodaran

The Growth of Islamic thought in India- Dr Tharachand

Cochin State Manual- C Achutha Menon

Courtesy

52

53

54

5

This song is magical as an Arabian tale The poet lived during the time of the Malayalam poet Changampuzha and poetically this song is at par with his creationsThe way the story is being told is not in a western way it is an Arabic way of story telling Magical realism lightens it lamp through out the song ldquoIn a fort there is a fire burning by its own a stick which strikes by its own and a net which gets thrown by its ownrdquo Trees and snakes talk in the song they are characters with dignity Glimpses of feminist thought also could be seen the song is about an adventurous journey by the brave Ali with the blessings of prophet Mohammed into the fortress of an evil king and how with his bravery and faith he is able to overcome all the fierce obstacles and free the beautiful girl who had been imprisoned by the evil king for 16 years Through its lines the song teaches many moral lessons and philosophies The song draws amazing imageries in the readerrsquos mind Like all other mappila poems it is written in an enjoyable and easily memorizable style When the poet first presented the song to the public the religious scholars of his native place Mogral in kasargode wouldnrsquot approve it saying it is not per the rules of the religion He went to Malappuram and a printer was ready to print it there Later on it became so popular in the Malabar region that it was sung in every households The song was even adapted into a Yakshagana form an ancient and semi classical dance form belonging to Hindu tradition

PakshipattuBriefly on

6

Mappila Subculture

7

Kerala heard the message of Islam during prophetrsquos lifetime itself and received one of the first task forces of Islam in its soil The ancient trade relations with the Arabs lead to this early beginning of Islam The simple lifestyle and humble behavior of Malik Deenarrsquos group were attractive to the people of Kerala The historian Sheikh Sainudheen Makhdoom in his Thuhfathul Mujahidheen describes the freedom Muslim missionaries received to spread their religion- ldquoNo other Hindu will ever attack a converted muslim Even if he belonged to a lower caste other Hindus will treat him like any other Muslimrdquo The kings encouraged conversion to Islam Logan describes it- ldquo The Muslims are increasing in their number The main reason for it is the conversion of lower cast Hindus The conversion is not only allowed but also encouraged and ordered by the Zamorin One or more members of every fishermen family were required to be brought up as Muslim to serve as sailors in Arabian ships This tradition had been continuing till recent timerdquo

It is not only the encouragement from the high levels of society that lead thousands of the downtrodden to Islam but also the strong desire to escape from the dark prisons of the evil cast system which was present in Kerala society Islam was the call for that rebellion In Islam an Arab is not greater than a non-Arab a white man is not greater than a black man When in his last speech the prophet said that ldquoonly the one who is very careful in his affairs will be loved by Allahrdquo the Muslims of Kerala rose to a new dawn Jawahar Lal Nehru points out the impact of Islam in India ldquoIt reveals the evils crept into the Hindu society The dogmas of caste untouchability and the horrifying distancingrdquoThe brotherliness and philosophical equality in islam was very attractive Particularly for the Hindus for whom a conduct even with a hint of equality was denied

The belief that there is only one creator is the basis for human equality and brotherhood Only the one God is worthy of worship This concept called lsquoThouheedrsquo is the foundation stone of Islam For the Kerala society who worshipped more than a thousand Gods this idea was revolutionary The low castes were not even allowed to pass by the temples which worshiped the Gods of high castes They had to attain punya by offering fowlrsquos blood and toddy Islamrsquos

Islamic influence in Kerala lifeTranslated from the original aricle Islam Matha Swadheenam Kerala Jeevithathil from the study Mappilasaili by NKA Latheef published by Vachanam Books Calicut First published July 2010

8

invitation from these ancient tradition to the modern and refined monotheism gave birth to a thought revolution Monothism doesnrsquot support inequality The equality in front of God reflects in the social life as well The Mappilas of Vadakkan Pattu (folk song tradition in Northern Kerala) who stopped Chirakkal Thampuranrsquos(a native king in northern Kerala) procession is a symbolic representation of this influence in belief The chieftain of the King after hearing peoplersquos reason for not to follow old rules couldnrsquot say anything in return and explains to the King what the protestors were asking-

എലലലാരേയം പടചലച തമലപോരാ ഓേകലകല വയലതയലാസമിലലലരലലലാളിചാളകലകം വവയിലറികലകലരലലലാരകാരലാതലതം വവയിലറികലകലരലലലാേണലടരമാേരപാലറികലകലരലലലാപടരചാരാ വയലതയലാസവമാലമിലലലരകാരലാതലതം ചാളകലകം ഒേ രപാവലയാണലമഴയവമ തലവയതല വപയലിരലലലഅങലങവയളലള ിലകലവകങലങാണലഎലതി തമലപോൻ രപാകലരേംഞാളങലരങതറലറിടലട ിലലകലകലതല (The God doesnrsquot have any differences The sun sheds light on the Kingrsquos palace and the peasants hut alike it rains on them alike but then why do we have to keep away yards from you when you come) This courageous proclamation that there is no difference between the King and the subject reflects the great ideals of Islam

Those who came to Islam believe in the life after and strived for success in it Trade was one of the major livelihoods Quranic verses prohibiting interest and promoting trade encouraged them It was a time when Arabs had monopoly in world trade After the commencement of Islam the relation with the Arabs strengthened Spices which were considered more valuable than gold and jewels in Europe started to be shipped from Kerala Historian K M Panickar points out that it was the Kerala Muslims who lived in the shores who lead this trade It was due to the interest shown by the Muslim traders in the beginning of the 14th century that Kozhikode

9

became an international port Ibn Batutah records that traders from all around the world were seen in Kozhikode Muslims had the control over food and cereal distribution K P Padmanabha Menon records in Kochirajyacharithram - ldquoThere wonrsquot be enough rice to feed the whole country Mappila traders bought rice from outside the country and sold them in the towns and the countrysides It wonrsquot be difficult for the Mappilas to create a famine if they wish to do thatrdquo but being followers of Quran which strongly prohibits and condemns black-marketing extortion and cheating in measurements they were always honest traders Ethics were respected in trade and the monopoly in trade made Muslims a decisive force in the society

The Marakkars built a strong naval force for Kerala and they were well known in sea trade Based on this domination in land and sea trade historian Dr Ayyappan records ldquoIn creating the backbone of the wealth here the Mappilas who shared blood and religion with the Arabs had a big rolerdquo The improvement in trade through them helped Kerala to develop New towns were born in the coastal lines Buildings were built with corner tiles and rectangular bricks like in the Middle Easter countries Wood trading centers were started Timber export from Kallayi started during that time Pottery hat-making and dyeing industries also started during that time City systems were built around jama-at mosques with importance given to trade Remains of this could be seen in places like Chaliyam and Dharmmadam Wide roads were built in villages Arabs had started to exchange coins from the 7th century It lead to the end of barter system in Kerala Arab-Persian words which are still used in the field of trade are examples of the Muslim influence nikuthi(tax) bakki(rest) vasool(attain) inaam(prize) anamath badal(instead) tariff rokkam(ready money) karaar(agreement) dallal(brocker) khabool(agree) sraappu(coin exchanger) hammali(porter) khalasi- all these words are from Arabic Bazzar samanam(goods) nirakku(rate) sumaar(about) sharashari(average) kammi(less) gudaam(godown) thrass(balance) aasami(cunning fellow) bakshippu thayyar(ready)- all these are Persian words Among the goods of trade bathaka(water melon) vazhuthina musambi sabarjal sakkoon pazham uruman pazham(pomegranate) masala uluva

10

kunthirikum saboon(soap) neelam(blue substance) aalathu kadalas(paper) makkacholam(maze from Mekka) surka(vinegar) are Arabic Thakkali(tomato) koorka(a ground tuber) karakka(dates) badam(almond) pista kismis(raisins) angoor chakkara gothambu(wheet) and achar(pickle) are Persian

Muslim invasion also influenced the dressing style and the food habits Before Muslim invasion happened the male dress was only an ottamundu(a single piece of clothe) The caste system had that no women except Brahmin could cover above their veist Swami Vivekananda had praised Muslims for their contribution for the change from that shameful situation to wearing tailored dress The world encyclopedia records that interesting facts could be gathered about the socio-economic developments in India due to the spread of Islam from the phonetic origins of the names of different silks and other clothes Jubba Kamees shammies pajama lungi rumal shawl kalmeja papas shervani- all these are Arab- Persian words Conversion to Islam was also called ldquoKuppayamideekkalrdquo(to put on a clothe) Historian P Balakrishnan points out the influence of the dressing style of Muslim hoories in the female costumes in kathakali

Muslims contributed to the Kerala cuisine through a variety of Arab-Persian dishes and mixing of their recipes with those which were present here It ranges from the Persian kingrsquos biriyani to the nadan kanji chicken biriyani egg biriyani fish biriyani prawns biriyani kanji rava kanji dal kanji jeer kanji beans kanji marunnu kanji(medicinal kanji) coconut kanji jagiri kanji Rice dishes- biriyani ghee rice irachi choru thenga choru chakkara choru Pathiri- kuzhal pathiri thurtki pathiri kay pathiri chuttu pathiri mutta pathri madakku pathiri net pathiri Appom- muttayappam maniyappam cheeppappom chakkareppam madakkappam idiyappam chakkareppam calthappam ottappam neyyappam arrerappam Mutta surkka muttamala manda and unnakka are special dishes Chaps kuruma pidi and samosa are made of meat drinks like sarbath falooda tea and coffee are Persian and Arabic Mappila cooking is a unique art

Even though Muslim influence could be seen in every aspect of the cultural life in Kerala above everything the strong desire for freedom and human right which Islam arose were of key importance in the fights against the feudal system and imperial powers in Kerala

11

12

ldquoThere are some universal rules in the history of literary traditions and cultural growth Different groups of people could acquire the same kind of development or face the same kind of problem The human minds could find common responses for common problems When common problems and common responses happen it is quite natural that in literature which reflects them there will be similarities in thought emotions and imaginationsrdquo1

This discovery by the Marxist critic V M Sirmanski gives us a measure to evaluate the early literary works in malayalam

The Brahmanical dominance which existed in Kerala was so complete and powerful such dominance could not be seen in anywhere else in India The famous anthropologist V Ayyappan says ldquoFrom 16th c to the middle of 19th c till the British interrupted in it the cast system in Kerala was similar to the apartheid in SouthAfricardquo2

In a social system which saw Brahmin as God Brahmin even had the power to fine the King The dominance of the colored was built upon cast system Untouchability and ranks in the society grew up through the superstitions and malpractices which the cast system created During that time the sexual relationships in the matrilineal families in Kerala were so out of hand we wonrsquot be able to imagine it now The moral science of the Namboothiri was two faced He could have relationships where ever he wanted but the Namboothiri woman was allowed not even small excuses in her discipline they were subjected to expulsion from the society in a very heinous manner The relationship between Nair women and Namboothiri was given legal value only in 1896

Nair society which had the second rank in the social hierarchy gave divinity to the Brahmin connection The colored could butcher the the uncolored if he passes by few yard near him The uncolored is not allowed to walk through public roads He was not allowed to use umbrella footwear or any jwellary He was not allowed to even cover his naked body His woman was not allowed to cover her breasts and had to show respect to the higher caste by showing it to them

Social Life in Kerala 15c- 19c

1 Tharathamya Sahithyam Thathvavum Prasakthiyum p 36 (Prof P O Purushothamann Pilla Kerala Bhasha Institute 1958)2 Dr A Ayyappan- Social Revolution in Kerala Village p 123

Translation of excerpts from the article Samoohya Jeevitham Malayalanovalil from the study Muslim Samoohya Jeevitham Malayala Novalil by Jamal Kochangadi published by Kerala Sahithya Akademi Thrissur First published in March 1998

13

Evenhe justice system was partial It was not taken seriously even if Brahmin committed a murder but the lower casts were subjected to cruel torture even if he steals a coconut In the feudal society the fate of a large group of people were to work like slaves and get tortured like animals It could be noticed that the winds of change always came from outside the Hindu society Dr Tharachand opinionated that the lsquoBhaktirsquo movement which shattered the cast system feudalismreligious dominance and priesthood in the 16th c was the defense mantra for the Hindu society against the influence of Islamic culture3 lsquoBhaktirsquo movement which came to Kerala through Thunjathu Ezhuthachan did not bring any fundamental changes in the social structure But Hyder and Tipu ordered to collect tax on land without any consideration of cast and gave the first blow on the Brahmanical total dominance which existed here for a thousand years in Kerala Afterwards this gave rise to a peasant group who would question the feudal system It was long after Tippu had ordered for the right of women to cover their breasts and discouraging polygamy that Kerala women demanded for their right to cover their nakedness That too was Channar women who were Christians It was the Christian society who first decided to leave Hindu practices such as untouchability Thalikettu (name of an elaborate marriage ceremony of the Samanthans Nairs Maaran and Ambalavasis) and pulakuli (a custom in old Malabar A few days coming after death of a close relative are considered as PulaIf one touches a person who has pula he should immediately take a bath The bath taken to remove pula is known as Pulakuli rite) The contact with semitic cultures brought the first changes in the Hindu society This external influence is evident in the later period also Prof N Krishna Pilla opinionated that it was as a result of the visible and invisible spread of British rule and the changes it brought about that interest to learn English and modern education spread4 The works of foreign missionaries laid the foundation for the development of Malayalam language literature and education Dictionary by Herman Gundert and the early news magazines like

3 Dr Tharachand - History of Philosophy Eastern and Western p-489 Vol-14 Prof N Krishna Pillai - Kairaliyude Katha p 252 (1992)

14

lsquoPashchimatharakarsquo nurtured the reading interest of the common man The legal system which the British introduced in Malabar made both the Brahmana and the Chandala same in front of the judiciary Educational institutions which rose here and there became the energy source for the thoughts of change

The coming of press and the shift from Sanskrit to a more orally influenced prose energized the communication of the common man like never before

A notable development was the sense of identity which grew in Nair society Young Nairs raised their voice against Namboothiri relations The relations were given legal protection He got out of the chains of matrilineal and joint family systems and went in search of more freedom The improvement in technology opened new ways of livelihood in agriculture trade and other services The walls between different social groups started to collapseThe movement lead by Shri Narayana Guru among the Eezhava and Pulaya against cast system had a revolutionary task to fulfill It organized other groups of people as well The institution to humanize Brahmin started from within his own community The Muslim and Christian community wasnrsquot only spectators they also became part of these changes and assimilated from them

15

ArabiMalayalam

16

In the history of the development of languages the role of missionaries are very important Missionary activities without language which is the means of communication is impossible Where ever the the early Arabs who were the messengers of Islam went a compound language formed which was a mixture of Arabic and the native language Arabi-Malayalam is a language in Arabic script formed in Kerala Even though its main aim was religious study it became the main means of communication among the common Muslims of Kerala because of its popularity They used it in their day to day life Their letters were in Malayalam written in Arabic script A vast majority of Muslim women also knew how to read and write Arabi-Malayalam Along with the development of this compound language new kinds of literary styles also nourished it was the interest shown by this language to receive and assimilate words from any language that enriched it Even when Malayalam was an incomplete written language called ldquoVaramozhirdquo Arabi-Malayalam was rich in vocabulary It was because it assimilated words from not only Malayalam and Arabic but also Persian Sanskrit Tamil Kannada and Thulu It has words even from English The historian P A Syed Mohammed claims that even before the earliest text in Malayalam ldquoRamacharithamrdquo was written Arabi-Malayalam was in use taking clues from Arabi-Malyalam poems with Chenthamil(early Tamil) influence The people who handled this language were Muslims of Kerala especially Muslims of the Malabar region who were called Mappilas and so the language was called mappila language and Mappila literature

There are many extremely valuable books in the Arabi-Malayalam prose tradition Quran has been translated into Arabi-Malayalam Many other important texts have been translated from Arabic to Arabi-malayalam Not only religious books but also books on subjects such as history medicine and law were written There are many brilliant works in creative writing in Arabi-Malayalam The earliest novels in Malayalam are Pulleli kunju(1882) Kundalatha(1884) and Indhulekha(1889) the Arabi -Malayalam translation of the Persian novel Chardarvesh is older than all of them Alif laila va Laila which are the Arabian tales was translated by

ArabiMalayalam Languageand LiteratureTranslated from the original aricle Mappila Sahithyam from the study Mappilasaili by NKA Latheef published by Vachanam Books Calicut First published July 2010

17

Kariyan kunjumoosa There are many books of which authors remain anonymous

Many newspapers and magazines were in circulation in Arabi-Malayalam Syed Sanavullah Makthi Thangal is notable in this field A century ago he ran a newspaper called ldquoThuhfathul Akhyarrdquo Till now its acknowledged that ldquoHidayathul Ikhwanrdquo by Syed Abdulla Koya Thangal who died in 1908 is the first ever Arabi-Malyalam magazine Many scholars have written Arabi-Malayalam dictionaries which shows the development of the language Muhammad Koya Thangal wrote a trilingual dictionary Arabic Malayalam and Sanskrit

Social reformists such as Sanavulla Makthi Thangal Chalilakathu Kunju muhammad haji Vakkam Abdul khader moulavi Kulangara Veetil Moythu Musliyar and Seythalikkutty Master tried to improve the Arabi-Malayalam script to nurture Mappila literature along with the developing language Makthi Thangalrsquos Mouleemul Ikhvan (1910) was written improved script Vakkom Abdul Khader Moulavi gave modern form to the symbols Mappila language before and after these improvements are very different Following is an excerpt from the Arabi-Malyalam Quran translation by Mayinkutty Elaya in 1867 He translated 7th verse from chapter 39 as follows

ldquoവവാേ കറലറം വചയലവത തടി ചമകലകയിലലല രേവറ വവാേ തടിലവറ കറലറതലതിവ പിലവ ിങലങവള റേലേിവകലവകാവളലലയായിേികലകം ിങലങളലകലകവളലല മടങലങം താം ിങലങൾ അമൽ വചയയലലരാലല ആയിേലിേില അങലങതലവത യാവല വകാണലടല ിങലങരളാടല അവൻ േിശയം അേവികലകലതല മലം ിചയം തലവ അലലലാവയാകലതല അറിയലരാായിേികലകം ഖലലേകളിലവറയകതളലള യാവലവകാണലടല ഒകലവകയംrdquo

18

In 1961 K Ummar Moulavi translated the same as follows

ldquoയാവതാേ കറലറകലകാേം രവവറാോളവട കറലറം വഹികലകകയിലലല പിലവ ിങലങളവട ാഥലവറയടകലകവലകലകാണല ിങലങളവട മടകലകം അപലരപാൾ ിങലങൾ േലപവേലതതിചലച വകാണലടിേലതിവ പറലറി അവൻ ിങലങരളാടല പറയം ിശലചയമായം അവൻ ഹദയങലങളിലളലളതിവപറലറി അറിയലവാണലrdquo

It would be felt as the language of Arab-Malayalam in the early works were not pure All the ancient texts has the same defect There is an opinion that Ramacharitham is not even a Malayalam text The language then was a mixed language Naturally Arabi-Malyalam also has that influence The limitation in the script was a major reason Change happens in the language after change in the script Even though many people wrote with interest gradually Arabi-Malyalam faced decline The improvement in public education changed the condition of Arabi-malayalam as the main medium of communication Malayalam started to be used as the day to day language Even though a number of poems were written in Arabi-Malalyalam after that also

19

lsquoArabicrsquo is a word more connected with a language beyond being a name of a group tribe or a place It is the youngest among semitic languages Among the semitic languages like Hebrew Suryani Arabic Assyrian Babylonian Ethiopian Phoenician Aramaic and Sabian Arabic is the most prevalent language in use in all the fields today Hebrew is the official language of Israel Suryani is used in some Christian churches for religious rituals Among the rest only Ethiopian is alive today1 Arabic has more semitic character in grammar and pronunciation than itrsquos sister languages and the protection of the language must have been thought a part of Arab culture and racial purity There is reason for this- ldquoGeographically the Arabs lead a very isolated life Mixing with other groups of people were impossible for them Therefor no other culture could shed lights on their civilizationrdquo2

The early Muslims who had Arabic as their mother tongue believed that not only their religious beliefs and traditions and cultural identity but also their language should not be destroyed by the attacks from other cultures Arabic was not only the means of communication for them but it was the holy language in which the Holy text was revealed Nothing should get mixed in it The structure of Arabic language is such that a small change in the pronunciation would make a huge change in the meaning Multiple meanings of a single word makes Arabic vocabulary very vast Because of all these reasons the regional languages in the lands where they went with the message of Islam created a problem for the early Muslims There were efforts to find solution for this problem in the beginning of Islam itself A new programm for the Arabs to teach Arabic was created by a ruler named Hajjab Ibnu Yusuf in Hijra 60 The method was giving one or more dots under or above of some characters and adding few other symbols3 In that way new mixed languages were born in many lands where the Muslims convoys went In Iran with the commence of Islam along with the Zoroastrian religion Pahlavi language also disappeared The Persian language became richer using the Arabic alphabet The same happened in Turkey also 80 of the vocabulary in modern Turkish language is from Arabic The

Kerala Muslims Language and Literature

Translation of excerpts from the article Samoohya Jeevitham Malayalanovalil from the study Muslim Samoohya Jeevitham Malayala Novalil by Jamal Kochangadi published by Kerala Sahithya Akademi Thrissur First published in March 1998

1 Prof V Muhammad Ali - Arabi sahithyam (Kerala Bhasha Institute)2 T Jamal Muhammed - Arabikalude Charithram (Kerala Bhasha Institute)3 Dr P M Abdul rahman - Sankara Bahasha Shaili (Institute of Mappila studies)

20

influence of Arabic on Hindi gave birth to Hindustani and Urdu Mali language is written in Arabic script It was because of this strategy by the early Muslims that mixed languages like ArabiTamil ArabiKannada ArabiSindhi ArabiPunjabi and ArabiBengali were born ArabiMalayalam is also part of it

The idea that the Vedas are so divine and that they shouldnrsquot be written was the reason behind the tradition of learning by reciting Recitations by Brahmins and Quran recitations by Muslims are examples of that belief4

The orthodox Muslims till recent times believed that it is wrong to even step on the chalk dust fallen from writing Arabic words There were a number of Arabic scholars in Kerala because of the ancient connection the land has to the language There are many Arabic books in Kerala which are not there in Arabic or any other Muslim countries5 lsquoPathu Kithabukalrsquo was used for basic education Khaidul Jamia by Ahmed Rafthani is believed to be the first Arabic text written by a Keralite Ponnani Valiya Sainudheen Makhdhoom (1468-1521) have written many Arabic texts including both prose and poems Shaikh Sainudheen second is the author of the famous book Fathahul Mueen Thuhfathul Mujahidheen written by Cheriya Sainudheem Makhdoom is the early historical text which paved the way for people in search for the history of Kerala Assaiful Bathar by Mampuaram Syed Alavi Thangal was a rebellious text against the British government The early Muslims assimilated from the local language and culture as well It was Malabar Muslims who spread Kolezhuthu (Derived from vattezhuthu and written using narayam on plam leaves) It was in use till the 19th c

Even though ArabiMalayalam started as a means for religious preaching and day to day communication later on it became a powerful medium for the Mappila imagination The Muslim scholars of that time might have thought that because most texts in Malayalam were about Hindu mythology learning Malayalam language would lead to movement away from the religion It might also be a reason for the birth of ArabiMalayalam Muslims of that

4 P K Muhammed Kunji - Deseeyodgradhanam oru Padanam (Current Books 1987)5 P M Muhammed Moulavi - Keralathile Arabi Granthakaranmar (Kerala Muslim Directory 1960)

21

time had designed secret number languages like Akkakettu and secret languages like Mykurudu6 Akkakettu is a special code language like Abjad in Arabic in which they communicate through numbers Even though later on they inter-mixed with the main stream Kerala society a tendency to alienate from the main stream have been a characteristic of the Muslim society It points towards a complex duality in the social personality Muhyudheen Mala by Qazi Muhammed is the earliest work in ArabiMalayalam There is no other text which has influenced the Muslim history in Kerala like it had All Muslim women had to learn Muhyudheen Mala to get married during that time This text says the legend of a saint named Shaikh Sainudheen and it wasnrsquot in accordance with the Islamic ideals based on monotheism But itrsquos literary beauty and musical quality gained popularity among the people Its influence was like that of the Bhakti movement in Kerala

It was almost during the same time period that both Adhyatma Ramayanam by Thunjathu Ezhuthachan and Muhyudheen Mala by Qazi Muhammed got popular among the Hindu-Muslim societies It was the time when the Portuguese came It was a time when non-Brahmins were denied learning Vedas that Ezhuthachan who was a non-Brahmin came with the Kilipattu The work of Ezhuthachan gave Dravidian character to the Malayalam language which was ridden with Sanskrit words Many Dravidian words and usages could be seen in Muhiyudheen Mala as well

Muhiyudheen Mala also has the Tamil flavor which many ancient texts and Sandhesha kavyas have7 Muhiyudheen Mala was written approximately 420 years ago Thunjanrsquos periode is also the same His Ramayana was written in thaliyola and kept in homes The part he played in popularizing Malayalam script gave him the title of the lsquofather of the languagersquo The place Thunjanrsquos Ramayana got in Hindu homes Myhiyudheen Mala had in Muslim homes Mappilappattu was a medium for Muslims to express their aesthetic sense and imagination While men sang Kissa pattu women enjoyed

6 M N Karassery - Onninte darshanam (Poorna Publications Kozhikode)7 P K Muhammed Kunjhi - Muslimkalum Kerala Samskaravum p 205

22

singing Sabeena Pattu together There is an opinion that they are similar to Harikatha kaalakshepam and Paatakam8 Till recently father and daughter used to write to each other in Arabimalyalam in poetic style There is a song called Vasoori keerthana Mala which describes about 18 different kinds of small pox There is a song on Ashtanga Hridayam Theyyam and Narikkali were part of Muharram celebration of the Dawoodi Muslims who were Shias and Dhakni muslims who were Hanafis After some time the scholars prohibited it declaring it non-Islamic

Moyin Kutty Vaidyar wrote a brilliant love poem called Badarul muneer Huznul Jamal inspired from a Persian story Even though many of his songs were inspired from persian tales they became different with his unique writing style It was Moyin kutty vaidyar who wrote with a background of kerala even before Ulloor wrote Uma Keralam which is considered to be the first poem to have a real Kerala backdrop by many scholars9

The roots of mappila pattu goes into the Kerala culture At the same time they didnrsquot lose touch with Arabian poetic devices and style of singing and interest towards Arabic vocabulary They are a result of cultural interaction There were efforts to modernize and use Sanskrit words on Arabimalayalam poetry Badar song by Chakeeri Moytheen Kutty is one of them

News papers religious magazines and even the first magazine for women were published in ArabiMalayalam Once even political pamphlets were printed in ArabiMalayalam During the time of Malabar riots Britishers banned many books Cheroor Chintu was one among them All these shows the influence this mixed language and literature had among the common Muslim people

Many Mappila songs are based on Arab and Persian stories The name for the section of Kessa pattu itself suggests that they are about stories Char Darvez which was published in Hijra 1303 is a translation of a Persian novel Even though the book the Great History Mappila Literature says that Alavudheen Khamar Samaan Umarayyar Ameer Hamza Gulzanobar Zubaida Zainaba and Khilar

8 Parappil Muhammad Koya - Kozhikotte Muslimkalude Charithram9 Balakrishnan Vallikkunnu - Samanthara Sahithya Veekshanam Moyinkutty Vaidyarude Krithikalil

23

Nabiye Kanda Nafeeza are novels in ArabiMalyalam they donrsquot fit into modern idea of a novel

Many of these novels had deformed and handicapped Malayalam in them It could be said that works like these from those who call themselves as scholars held many young Muslim people from learning their mother tongue and pulled them back from rising to the modern times and remain illiterate This was a danger caused by a some religious scholars ldquoIt is sad that some people write and publish without knowing any language structure pronunciation or grammarrdquo10 says Sanavulla makthi Thangal who was a social reformer and scholar in the ends of 19th c During the juncture when malayalam got separated from its Dravidian roots and got influenced from Sanskrit and Chantamil Muslims did not pay much attention to their mother tongue The time during when Mappila Muslims did their religious practices and preachings in Arabic and communicated in their limited rustic language alienated them Its literature including Mappila songs got limited in the Muslim population itself Non-Muslims who couldnrsquot read ArabiMalayalam were not able to read or enjoy them Even though it is necessary that research in depth should be done about works writers in ArabiMalayalam and the time period being a mixed language it couldnrsquot be said that it will exist or it should exist It has fulfilled its duty as a medium of a an age and bid goodbye Now it is not possible to develop a language with complicated words from foreign languages There is nothing to mourn upon the fact that during this time of printing press and unification of language ArabiMalayalam is drowning in the mainstream language 11

10 Sanaulla Makthi thangal - Sampoorna krithikal11 Dr K N Ezhuthachan - Arabi Malayalathinte Bhavi

24

Mappila Songs

25

Music and arts have a timeless influence on the society It is the medium through which creativity has been transferred from generations in written and oral forms even to the illiterateIt allowed the working class enjoy the sweetness and bitterness of literary creative experience

Like in any other society Mappila songs are result of the Muslim invasion in the Malayali coasts Evidently Mappila songs should be seen as a metaphor for the creation of social awareness It is very unscientific to approach arts and music with a consideration to age grouping because its not distant for even the illiterate

Mappila songs Arabi-Malayalam becomes relevant because of the cultural originality in their tunes which came from generations to generations The creativity in the tunes is of importance because it is known to even the illiterate Folk songs reflect life in them unlike the short-lived instrumental music in films A scientific research is necessary in the field of mappila songs in which magical realism flows though itrsquos veins

For women whom education and literacy were a distant dream particularly the Muslim women Mappila songs were a medium which united different generations together To the Muslim women to whom education were prohibited Mappila songs were a rising song given by the invasive Muslim civilization Other religious groups like Christians also had their own folk song tradition which had the same consequences

The presence of a semitic society came to Kasargode along with the ship of Malik Deenar Sermons didnrsquot establish the presence of that society and make it stand the test of time They successfully got mixed with the native culture in KeralaAs a result of that kind of unification that a mappila song culture is prevalent for generations in the Mogral village in Kasargode More than an inborn talent music is life itself for them

Mappila songs were rising songs and declaration of freedom for Muslim women who were denied education by the vested interests

Mappila SongsIntroduction

26

of priesthood and male domination The acceptance to mappila songs in which the prophet and birds were the characters was beyond what their author had thought The lsquomalarsquos (songs) are rich with hero worship and there are stories about heroines also like in Nafeesathu Mala

Music is used in medical treatments now It is not so long before that to console a woman giving pregnancy women sat around her and sang Nafeesathu Mala There were songs to give spirit to the warrior going for battle There are lullabies and satirical songs in Arabi-Malayalam which still people sing

Many Arabi-Malayalam songs are influenced by magical realism The messages from the immortal art forms and even the doubts which they awake influence peoplersquos minds Theatre and music have an integral part in the social changes in Kerala Literacy was the guiding light for renaissance Art can shed light in peoplersquos minds and trigger revolution Even though there are Mappila songs in Arabi-Malayalam and pure Malayalam which influence people irrespective of their age beyond entertainment itrsquos influence spreads on the backdrop of God worship and hero worship therefor mappila songs in Arabi-Malayalam are treasures in language and culture They become ever living because of the clarity in their cultural background

Art and music forms are symbols of a live society Arabi-Malayalam songs could be seen as agents of indirect woman empowerment

There are Mappila songs for every occasion like birth death marriage feast offerings to God football agriculture battles and loveThere are Mappila songs in kannada also There are set rules and grammar for this range of music Encouraging language is encouraging humanity The works of TUbaid and Moyikutty Vaidyar should be studied closely These are invaluable assets for present from the past A new generation of Mappila song writers and instant poets are a unique experience in the village of Mogral A generation in whose

27

veins the sweet tunes of Mappila songs are dissolved will makeanyone wonder The style of their singing underlines the humanitarian face of music It is not only language but also the culture which is being transferred with the songs Mappila songs are guiding lights in the journey of life

Arabi-Malayalam which shed the light of informal education for the Muslim woman who was denied literacy and education could only be seen as a streak of light in the dark cloudy sky when viewed through the rear view mirror of time Pakshipattu written on Khalifa Ali radiating hero worship could be read on the grounds of Shiaism Mappila songs have turned to the form of worship and offering to God in certain sects

Mappila songs shouldnrsquot be rated on the basis of new trends and popularity votes of today This poetic stream of self expression should be read on the basis of literary values as well as its influence on social and cultural spaces

For the people of a Holy book which called itrsquos people to read and recite Mappila songs are steel swords It is not only poetic justice that like the ishals which doesnrsquot stop raining and changes night into day centuries ago it was the Islamic invasion that gave the magical wand of magical realism to Spain

28

Mappila songs have a very important place in the songs of Kerala G Shankara Pilla says ldquo It may be difficult for one to enter into the complex lsquoManipravalamrsquo(mixed language) of Arabi-Malayalam into its poetic devices and decorations but once these hurdles are crossed a magical world of is awaiting himrdquo Many poems rich with poetic devices such as upamalangaram ulprekshalangaram and uniuqe ideas are there The rhyming sequences in Mappila songs leave poets of other language perplexed The main kinds of rhyming are kambi kazhuthu valkkambi and valinmel kambi Unique vrithams (essentially a tune or a rhythm) are speciality of mappila songs The songs which are bound to the rules are more beautiful Many different branches like padappat (war song) kissappatu(story song) mangalappattu(wedding song) maduhu pattu(stories of saints) thalolappattu(lullabies) upadeshappattu(advice songs) and malappattu(offering song) The songs of our grand parents come from a time beyond our perception handed over through many generations

There are many songs printed in Arabi-Malayalam whose author or the time which they were written are unknown Aadi mutual puranam Oppana murukkam Mylanjippattu Mazhaya ammayippattu Pazhaya Mihraj pattukal Hakhana Kombu Vakavalippattu Daniel nabi kissappattu Isa nabi kissappattu Thrikkalyanappattu Noolmala khanda kavyam Prophet Ibrahim kissappattu Pazhaya valiya kachavadappattu Jaufar thayyarppattu Mundirbunuaveel kissappattu Pazhaya yaseed pattu Falurathul khudsu oppanappattu Aandu hashu pattu Puthiya thrikkalyanappattu Muthumala multhasiminte pattu Malik ibnu deenar kissappattu and Vafathu kissappattu are only few of them There are many other handwritten poems also Among these is the ldquoMappila Ramayanamrdquo which Dr M N Karassery discovered The mappila flavor in the song is very interesting

കലം മലയം രകറികലകീഞലഞ വശമലപഞലവഞേകലകം വലവാേ സലദേിലാവണലവറ വപങലങളമലമാ രപാലവപേതലവതാേ പാതാളതലതിവല സൽതലതരാവേ മിലം വപാചലചണി കമമണി േീവി ശർപണഖകാലകലവകടി ഹലാകലകി സൽതലതാൻ മയയതലതായി ശീലംരകടലരടാൾകലകിലം രവണം മാപലപിളവയാല

Mappila Songs History and InfluenceTranslated from the original aricle Mappila Pattukal from the study Mappilasaili by NKA Latheef published by Vachanam Books Calicut First published July 2010

29

ആങലങളലാവണ ോജാരവാടല സങലങതിവശാലലലിവപങലങളല കണലടാൽ സമമതമാവണലവേവശാലലലി

These are few lines from Mappila Ramayanam It has similarities to the folksongs from Northern Kerala called lsquoVadakkan apttukalrsquo C N Ahammed Moulavi and K K Muhammed Abdul Kareem found two epic poems unpublished and authors anonymous One of them tells history of the battle of Badar and the lines are very ancient The other epic poem is lsquoRausulgulrsquo which gives historic description Few lines from the part which talks about the valor of Hazrath Ali

ആകം അസദലലലതങലങൾ അലലവത പലിരപാൽ പടയിൽ വീകം അലിയാർ സിഫതലതം വിേതലതവതാേല പാേിൽ

Many of the songs by anonymous poets are very popular lsquoAadhi muthal puraanamrsquo is a very ancient wedding song lsquoOppana murukkamrsquo is also a very old song

മാണികലകാമണിമതലത മഹമലമദിാ മഹേലേതാൽ യദർതളലളാ തിേിരാകലകാരല തിേിരാകലകം തിേിവവാളിവതിാവല തിേിവവാളി വവമലപിദിമിർ വപാങലങി

The style of ancient lsquoMylanchirsquo songs go like thisമണിമറയിൽ സവേലകലകം തലിലാവയ പീഡം അപലപീഡം ഏറിപലരപായല ഒപലപ വവകലരകണം ഒപലപ കാണാൻ വപേിരയാൻ തണ രവണം വപേിമയിലളലള മലാഇകലകലമാേം സഫല ഒപലപിചലചളലള മലാഇകലകതലവതലലലാേം വിശവയലിവയലലലാേം ഒേമിചിേലാവേ

Old lsquoAmmayippattursquo is a witty songഅപലപങലങൾ പലവിധം വകാടതലതമലമായി അലങലകാേം മികചലരചമാൽ വകാടതലത മലംആടവാൻ ആളകൾ വപൻേലടിയകൾ വയതലതിോരതടവാൻ കാകലക അളിയൻ ഹാജർ

30

A list of Mappila dishes and drinks could be seen in the song There are songs which lists all the jwellary and dress items used by Mappila women There are many Kissa songs(songs describing story of heroes) written by anonymous poets Most of them are epic stories about prophets and saints Following is a song about Jesus Christ called Isa Nabi Kissappattu This song was found and published by the first ever Mappila translator of Quran Mayan Kutty Elaya Relying on lines from Quran and Bible the poet writes

ഒേ വാകലകം ായൻവയലലിചലച ഉതലതിേം രകടലടാരോ ഉതലതലറാൻ മണലണലമർയം താം അരമാദം അേിവയ ജിേല േീൽ ഉേതലതല മണലണലടതലരതാതംരപാൾ ആദേവരലലലാേി പയലതല പളലളയിൽ ആയതയല പിേിഞലഞ അവിടലല അലല ജിേല േീൽ ഉശർല രപായല പിശകാവത മങലകവയറലറില ഈശാേി വചാലാേല

The tales of prophets and saints could also be seen in lullabies which follow oppana songs Lines from a lullaby which touches the childhood of prophet Muhammed

താരലാലം താരലാലം താഹാ േിരയ താരലാലം വകാളലളലാൾ തായി ഹലീമാതാലതലതിൽ അലലലംരപാൽ എലലലാം വലിതാൻ താമേപമണം ാളിൽ ഹലീമാ

lsquoMalappattursquo (offering songs) are a special branch of mappila songs They are about the lives of saints honoring them There are many anonymous songs in this category also Following are few lines fromlsquoAbdu Rahmanubnu Ouf Kissarsquo to show how ancient they are

കാമീൻ അതയലവറ ഹേീേല േിരയാടല കറം പിേിശം മികചലരചാർ അസലഹാേി രകാമാവതയലലവറ മഖതിരവലണലടിരഖാജാേി വാശം മാറാവത ിലരാവർ ാമം അേലദേഹിമാവല വപറലവറാവർ വലലലേിദീിൽ മാരലാ ശിചിടലരടാവർ

31

ചീമാരാവടറലറം പിേിശം മികചലരചാവർ ഒേമയിൽ രലലല തലാകം പിേിഞലവഞാവർ ഒകലകവകാടതലത സഹദായി ടലരാവർ

A number of Mala songs were written by known and unknown poets following the footprints of this song Muhiyudheen mala Badar mala Rifai mala Nafeesathu mala Manjakkulam mala Mampuram mala Malappuram mala and Muhdu mala are all popular Mala songs Depending on the common knowledge till today lsquoMuhyudheen Malarsquo written by Khazi Muhammed of Calicut is the earliest poem to have the poetrsquos name and written year printed It is stated in the song itself that it was written in the Malayalam calendar year 782

വകാലലലം വയലടലടവയലപതേണലടിൽ ഞാൻ വകാതലവതൻ ഇമലമാവലവ റലറയമലപതഞലഞമലമൽ മതലതം മാണികലകവം ഒലായി രകാതലത രപാൽ മഹിയദീൻ മാരലവ രകാതലവത ഞാൻ രലാകരേ

Muhiyudheen Mala praises the great scholar and spiritual teacher Sheikh Abdul Khader Jeelani

കപലപി അകതലതളലള വസലതവിവ രപാവല കാമാൻ ഞാൻ ിങലങവള ഖലലേകം എലരാരവർ രതീചലച വവചലചപലരപാൾ ഉറമലപ ചാലിടലട രപാൽ തിശ അവവേപലരപാഴം ആവണലണമളലരളാവർകളവ പറലലലാ എലളലള രചാലാവേ കളലളലവറ കയയലിവല വപാല വകാടതലരതാവർകിയിലലലാകലകാലം കിവയ വകാടതലരതാവർകേിഞലഞ മേതലതിലരമൽ കായായല ിറചലരചാവർ

Even though it has some idealistic flaws from the viewpoint of religion the poem is very beautiful It is older than Thunjathu Ezhuthachanrsquos Adhyatma ramayanam and itrsquos simplicity and originality is laudable The unique narrative style of Muhyudheen Mala could be seen later only in the works of Kunjayin Musliyar who was a great scholar and had a unique sense of humor lsquoKappappattursquo is a very beautiful metaphorical poem written by him The song starts with comparing human body to a ship

32

ചായൽ ഒേ കപലപലണലടല മകലകല ചാഞലഞവളലല പാണലടിചലചാവണാൻപത ീളം This ship is being attacked by four kinds of thieves

ാലണലടല കളലളർ ഉഴവല ചേലം ാണാവദ ാലം അതല ാലപാഗം മാലം തടിയിചലച രലാകേിമലമലം മൽഊവതല അസാസീലവമാല Wealth desire for the body men and the cursed devil are the four sea thieves

കണലടിടലടറിവാരാ കണലണിരലലല വപാടലടാ കാേരണാർ വചാലര വചാൽ രകടലടിരലലല വപാടലടാപണലടളലരളാർ വചാലലലിലല പതിേണലരടാ വപാടലടാ പയല തല പാലിലല കയലപണലരടാ വപാടലടാ പടലടം വപാളിഞലഞാൽ പറകലകാരമാ വപാടലടാ പാലം മറിഞലഞാൽ കടകലകാരമാ വപാടലടാ പണലണിയം വചാലലലാമാരകകരമാ വപാടലടാ രവടലടാളർ കാതിലല കടിടലരടാ വപാടലടാ

lsquoNoolmalarsquo is another devotional song written by Kunjayin Musliyar Itrsquos style is different from that of Mala pattu The poet expresses his love and respect to prophet Muhammed through the song and lists all the great qualities of the prophet He expresses his extreme desire to see the prophetrsquos face and ends the lsquoNool maduhursquo Kunjayin Musliyar who preached the religion with a sense of humor lived during 1700rsquos There are a number of famous jokes on him connecting Mangattachan and the King Zamorin Noolmala is 300 years old Muhiyudheen Mala and Noolmala have a difference of 130 years In between these two books we donrsquot know exatctly how many books were written lsquoValiya Naseehathu Malarsquo by Manakkantakathu Kunjikkoya Thangal is a poem written during that time He wrote it during Hijra 1052 Muslim women used to depend on this poem for basic religious education

33

ഈടം മഹലശറ ചടം വകാടമയിൽ വയതലതിേ രപാടലടികലകേയരമഖലേകൾ രതടം അലരേതലതല ഹഖകൾ കിടലടവാൻ തകലരകാവേപാതലതല പിടികടലവതലതിോ കടം പിടിയിൽ വിടതിമയമിവല കാണം മലകലകല സമഹായ കടകലകാേിൽ ാടം പലിശ ഭജിതലതളലളവർ പളലളാ ാശതലതിൽ വിങലങി കംവകാണലടവർ വീളം വീളം അവർ രമൽ ശശതലതാം കാഫിറം വിതറി പരലകലകടലടം രകറി ടകലകരമ

lsquoSafalamaalarsquo by Shujayi Moythu Musliyar is a song which reminds of Kunjayin Musliyarrsquos visionary songs It was written in Hijra 1316 He included things from the beginning of the world to the life of the prophet Here are few spiritual and philosophical advices

ാളില രപാകടലവട ാവളയാകടലവട ാരളകലകല ാവള ഈ ീളം വിടലടാടലവട ഓടല രകാടാ ഇടം വലം േണലരട ഓരോരോ സാ അതലതിൽ മാറലറങലങളണലരട ആടല ോലസലഥിതി േണലട രവവറ അൽ പകവലലവർകലകാേംഭപലരപവേ കടല വകാലലലങലങൾ മാസങലങലാഴലചലച വടികൾ കണകലകിൽ ിലായസിൽ തീർചലച വതടലിവർ ിലവ മണല വീടലടിരലകലക തലജം ീ രാകലകല വപാൻ വീടിരലകലകല അകകലകണല തറലാവക രാകലവകാല രമാടാ ഉൾസാേം ഓർതലതാൽ ഉറങലങാരമാ രകടാ മഖകണലണടയലകകലകൾ തറകലകടലവട മാടാ മടിടലട വപാലവചപലപിൽ മതലതണലടല രകടാ പകൽ കണലണടചലചാൽ ഇേളാരമാ വപാടലടാ പലതം പിടിചലചാൽ ഫജലർ ആരമാ വപാടലടാ തടലടി തറകലകൾ ഉറപലവപലത വപാടലടാ തിലാപഴതലതിൻ േചിവയലത വപാടലടാ ാടലടാലലപൽ വലലലല വിളയരമാ വപാടലടാ വപാടലടാ ിലമലതളലളിപലപിൻ രചാേകലകടലടാ പിൻ ഇലല കാടലടം വപാറകലകല വകാടലടാ വപടലടാരലാ ചതലത ചകമരലലലാ വപാടലടാ

34

പറിൽഉടൽകലകല േഹമാം വപാടലടാ മാം വേിപലപാൻ അലങലകാേമാവക മലതം ഭേിചലചിങലങ പിലതലം ആകാ മാരറം കാടലടിൽ ീ പഞലഞാലം രപാോ മതലതിൻ േഹർ കണലടല ചാടലയലം രപാോ കരലലലാലടലടായിേം വപാൻവിലകലകരലലല വകാടലട ിറയല കൽകലവകാേ കാശല കരലലല ഇവലലലല വചാലലലി ിറയലകലകാരമാ പരവ അലലലൽ പറഞലഞ മകടലടാരമാ വകാരവ വകാലലലം മലകലകില കലലപ കിടലടി കടാടിപാടല തതലതവയ കിടലടി വതലലലം ഒഴികഴിവിലലലരലലലാ കടലടി തലിഷലടം വിടലടാരമ രപാലിഷലടം കടലടി

The influence of mysticism could be seen in Safalamaala The poet doesnrsquot lock us in the prison of spirituality but he talks about a life of virtue based on dharma He evokes the powers of humanity and wakes up the soul

Moyinkutty Vaidyar and Chettuvay Pareekkutty were poets who created a new path different than the religious traditional Mappila songs While the traditional poems connected even the love stories to the lives of the saints and made it divine these poets gave poetic form to the raw emotions of the common man Moyinkutty Vaidyar (1852-1892) was the first poet to write a love story poem with all its true charm Even though he lived for only 40 years his contribution to Malayalam is unforgettable The poet who loved nature and flowers could evoke romance in the listeners He wrote an immortal love poem called lsquoBadarul Muneer Huznul Jamalrsquo Shooranadu Kunjan Pilla evaluated this as a genius work which all of the Keralites together if tried wouldnrsquot achieve now This is an example of his descriptive ability

പമാകളാരണ ഹസലൽ ജമാൽ പലാേതാളം മികലരത േീവി രഹമങലങൾ വമതലവത പണിചിതലതിേംാമങലങൾ എണലണിപറഞലഞാൽ തീോ വേതല ചിങലകാേം പണലവട േീവി

35

കമാകലകായലചലചകലക തപലപവമലതാം കതലതം തഖലതിൽ മേവം േീവി മേതകതലതകിലം വഞറിലതടതലത മാണികലകയലകലകയല േണലവടറിലത വീശിപേകലകിതലമടിയം കിതലതല വപേമാൾ കഴതലതം വചേിപം വകാണലടല കേിരപാൽ ഇടതം വലതിടലടലി കണലപിേി വവടലടിചലചഴടലടീടലിൽ വേിൽ മദം തേിതലവതരാകലകം പവിഴരപാലചലചണലടാവല രപാലചിേിതം വപാഞലചിേി തലവ ടചലചായലിൽ പമാതലരതവി വേവല തലിൽ

Moyinkutty Vaidyar also wrote well known battle songs like Badru Uhdu and Malappuram Including Saleekathu Kilathi maala and songs based on Panchatantra called lsquoElippadarsquo he wrote 12 khanda kavyas With this transformation initiated by Moyinkutty Vaidyar Mappila poets felt more freedom to choose their subject The number of subjects which were written upon later shows that Songs like lsquoThengaappattursquo and lsquoMangaappattursquowhich are connected to the Kerala culture were written Contemporary issues were written upon A number of poets came forward to sing against the superstitions and malpractices in the society Few lines from the poem lsquoDurachara Mardhanamrsquo by Marakkar Musliyar When false stories about Shaikh in Muthupetta and Koottayi Vellatha painting divinity on them were getting spread he satirically wrote

മതലതപലരപടലടകലകല രപായവർ വലര മഴവൻ കളവവല പലർലവ അതലതേം തലവ കടലടായി വവളലളം അതിാൽ പലർലതം കളലളം

There were talented women poets like P K Haleema V Ayishakkutty Kandathil Kunjamina and Puthooru Amina Sparks against abuse of women could be seen in some poems Puthooru Amina writes against treating women like a consumable object

36

ാലഭാഗവം വലിതാ പറയല വപങലവകടലട ഉമതിലം ലലല മാേവേ കിടലടവാൻ എികലകിവലലലാേ മടലടല മടലടിൽകിടലടവവേകലകം മാരരതര വിളികലകം മടലടരലാഗിയം ഉറലറിടം പരല ചകലകേവാകലകം ഒേപടി മകലകളങലങ കളകലകിലായാൽ അടകലകവളലാകലകം വപാടലടിപലവപാേിഞലഞലതാളാം വപാേിവവയിലതലതാകം ഓളം രപായി മറലവറാേ രതാപ കണലടപിടികലകം അയയലളാ-പേഷവേ പതി പതലിമാർകലക തീേം ഇവതലവതാേ രകാളാ

There was a stream of Mappila songs touching the social life The excitement of Indiarsquos freedom struggle could be seen in many Mappila songs of that time Many mappila poets like Nallalam Beeran were put into jail T Ubaid wrote to raise the national spirit

എലതി വിണലണിൽ പതതായല കേിിഴൽ കാണല തങലങി എല ലണലടൻ രഗാപേങലങൾndashതങലങളിൽ രചാദയലം തടങലങി ചിലതയാലിംഗലലണലടല തലവറndashവതളിമഖം കേിഞലഞ മങലങി ചീർതലതാ രമരതാ വിപതലതിൻ സചകൾ കണലടടങലങി

Mappila Literature researcher K M Ahammed wrote ldquoMappilas didnrsquot sing about the local rulers or the Kings They didrsquot fall short of desire for freedom or self respect It was Mappila song writers and singers who inspired the Muslims of Kerala to fight against any oppression whether of the local rulers or the imperialist Britainrdquo

37

Akbar Sadaka Pakshipattu should be included in the group of story-songs This poem written by Naduthopil Abdulla once gained astonishing popularity in Malabar The story and its presentation in the song would blow away anyone Clarity simplicity ease and the ingredients of unique vocabulary in Kasargodian Malayalam are the characteresitics of this poemThe poet belongs to a small shore side village in Kasargode sharing border with Karnataka The slang over there is a mixture of Malyalam and Kongani

Pakshipattu

38

A bird who had lived with her husband for 40 years is subjected to husbandrsquos suspicion for lying two eggs during one day and she gets thrown out of the nest The bird pleads prophet Muhammed to convince her husband that she was innocent The prophet replies that he would end her distress if she could bring her husband to his presence The bird says that he wouldnrsquot come if she asks and says the prophet should send one of his men to which prophet asks the whereabouts of her husband The bird says that it is beyond the tall Jabal Khubais and beyond Jabal Noor and beyond a field in a hill called Thurisina Mala where prophet Moosa was born The prophet sends Bilal to fetch the male bird Bilal went there and called the birdrsquos name twice but the bird pretended that he didnrsquot hear it When Bilal got angry and called for the third time the bird showed its beak outside and asked Bilal with arrogance- ldquowho are you you kid who called me by my namerdquo When Bilal said that prophet Muhammed send him Akbar Sadhaka- the bird replied that he knew all the 312 prophets but he he hadnrsquot heard about Bilalrsquos prophet and asks him to tell his prophet that Akbar Sadaka is calling him Bilal returns and tells this to the prophet and he sends Umar Akbar Sadaka repeats whatever was said to Bilal Then the prophet thinks that if his son in law Ali was there he would have brought the bird there Ali was at a distance of 93 days gone for a battle Ali knows about Muhammedrsquos thought through dream Ali arrives at the prophetrsquos presence during Subhi morning prayer on his horse named Dul Dul It happened so because Allah asked Jibreel to shrink the earth Ali goes in search of Akbar Sadaka When Akbar Sadaka didnrsquot listen for the first two calls Ali called him for the third time in a manner that the sky and earth shivered Akbar Sadaka called Ali as Chinkapuliyar (the lion Ali) The bird said the same things as before to Ali also Ali replied that Muhammed is the 313th prophet Then the bird asked him if there was a prophet like that why was he not keeping the fourth veda in tact When Ali asked him to explain he said that the dear daughter of a sahabi named Ibnu Ubaidulla was kidnapped by Ifreeth jinn on the 3rd day of her birth and she is being brought up as an infidel for the last 16 years Why is that your prophet is not able to save herAli after hearing this marches towards King Ifreethrsquos fort There is a cave covered with a huge stone on the right side of Thurishina hill

The Story

39

It is written on it that if a human being enters into the cave he will be burnt to ashes Ali ties his horse on the stone itself and enters the fort Then Ali sees a large ocean and two huge serpents guarding it Those serpents recognizes Ali The serpents gets Ali into the fort on some conditions Then Ali sees a tree The tree tries to send Ali back but he doesnrsquot listen The tree gives keys for all the seven forts to Ali on some conditions Ali witnesses perplexing sights on opening every fort In the seventh fort Ali sees the girl who was abducted by Ifreeth guarded by a jinn Ali wakes her up Th girl says that only Ali from Mecca could enter the fort like he did She says that Ifreeth had gone for a hunting party and the sounds of his return could be heard Ifreeth on entering sees that all the forts were open and asks the girl about it Ifreeth says that he could smell man he could smell Ali When he screams and boasts that if he sees Ali he would burn him to ashes Ali jumps in front of him Ali asks Ifreeth to believe in islam but Ifreeth resents Ali then fights with the Kingrsquos guards In the end Ifreeth falls like the Uhdu hill Ali takes the girl along with him and reaches the place where Akbar Sadaka lives With the first call itself the bird greats him with saying ldquolabbaykum labbaykum labbaykumrdquo Akbar Sadaka goes along with Ali towards prophetrsquos presence saying that he is now convinced that Muhammed is the prophet Akbar Sadaka tells the prophet about his suspicion on his wife The prophet replied that it was a Kudrath (blessing from Allah) and the bird gets convinced Akbar Sadaka asks the prophet for forgiveness He takes his spouse along with him to the nest Ibnu Ubaidullarsquos daughter describes all the events happened in while she was kept in the fort In this fashion the story in the song ends happily

40

One of the most notable period in the Malayalam literature begins with Kilipattu Even though Thunjathu Ezhuthachan was the central point of this stream there are many other kinds of works like Champukkal Aattakathakal and Thullalukal Many kilippattu were written after Thunjan Even though Kilipattu are written like a bird is made to sing there are other songs in which goose coil and beetle sing the song They also could be included in the category of Kilipattu In the Akbar Sadaka song the bird asks the prophet Bilal Umar and Ali two ethical questions in poetic form The bird talks to each one of them The song could be read as praising chastity of woman Even though in the beginning the bird talks down of Muhammed in the end he apologizes and does as the prophet says Unlike Ezhuthachan who used sophisticated verses to talk about the ethical issues Naduthopil has used some perspectives which existed then and wrote about some philosophies in a not so serious manner Pakshipattu could be seen as a Mappila version of Kilipattu Those who blame Pakshipattu for contempt of the prophet should rethink based on what is said above

Kilipattu

41

Pakshipattu is a story about the loss of faith and replacement of it Stories about miracles were always used from the ancient times to spread religious belief Almost every prophet who were mentioned in Quran had many miracles associated with them They were meant to make the people of their times believe that the prophet is capable of doing things with the blessing from Allah which are not possible by normal people Many of the miracles were very majestic like splitting of the moon during Muhammedrsquos time and like the ocean split and made way for Moses There is a story about Cheraman King in Kerala who lived during the same time during when the prophet was alive that he saw the moon splitting and he converted to Islam These stories are intented make people believe that there is a power which could do any thing things majestic and beyond what they could think of In the story of Akbar Sadaka initially when the bird is asked to come see the prophet he talks down on him saying that he didnrsquot know about a prophet named Muhammed If there was a prophet named Muhammed why would such a dare thing happen like what Ifreeth did How would it happen so that daughter of a sahabi was taken away when she was just 3 days old and now itrsquos 16 years she had been held in captivity and kept as an infidel by a jinn Akbar Sadaka has lost faith in Muhammed that he was the prophet of Allah and Ali is engaged in a mission to restore it Ali enters the forbidden cave and encounters many supernatural occurrences like talking snake with 80 hoods and talking trees When he opens the forts by the keys given by the tree he sees many more miracles like fire by its own net which gets thrown by its own arrow which gets shot by its own and a wand which hits by its own afort in which a thousand women were sleeping while standing a thousand women were sleeping while sitting a thousand women were laying and sleeping Finally when he meets Ifreeth he is defeating a Waseer (guard) of Ifreeth who is 40 times bigger than Ali who had eaten 40 camels and drank 7 barrels of water Ali throws him thousands of yards up in the sky On falling down the Waseer says that if Ali catches him so that he wont die he would believe in islam Ali saves Waseer but he still doesnrsquot keep his word Ali throws him up again This time also when coming down the Waseer says the same Ali trusts him again but Allah sends Jibreel to strike Alirsquos hand so that

Story of Faith

42

the Waseer falls down and no more cheats Ali When Ali is back along with the girl a deed which would not have been possible if not for blessing from Allah and knowledge of Muhammed and valiance of Ali Akbar Sadaka becomes convinced that Muhammed is Allahrsquos prophet His faith in Muhammed and Islam is restored He goes to Muhammedrsquos presence and asks his question that how could his wife lay an egg which is not his Muhammed assures him that his wife is innocent and it was a blessing from Allah Akbar Sadaka gets convinced because it is Allahrsquos prophet who have said so He has restored his trust in his wife also

43

Shias are a group of Muslims who give more importance to Ali than other Khalifas Ali was the fourth Khalifa and one of Muhammedrsquos first disciples He was prophetrsquos close relative and used to write down Vahiyu (messages of Quran revealed to Muhammed through Jibreel from Allah)for him He was one among the ten people whom the prophet gave news of assured entry to heaven Alirsquos mother had given him the name Haider which means lion But he was known in the name Ali (one who is in heights)which his father called him Ali grew up in Muhammedrsquos house under his guidance It helped him to learn good characteristics early in life He didnrsquot lower his head in front of any idols when idol worship was very prominent in Mecca It was the prophetrsquos wife Khadeeja who believed in Muhammed first and second it was Ali The brave Ali was ready to die protecting Muhammed The prophet had married his youngest daughter Fathima to Ali Ali had fought in the battles of Badr Uhud Hantak Khaibar and Hunain In his last days the prophet came to the mosque supporting his hand on Alirsquos shoulder Ali had a main role in the death ceremony of the prophet Historians records that Ali had expectation that prophet would select him as his successor Knowledge bravery justice and simple life were some of his qualities He had every means to lead a luxurious life but he didnrsquot lead one He bought the same kind of dress for him self and his servant He went to the market himself and carried things from there to home by himself He lead a very simple life

There are several reasons for Alirsquos rule as the fourth Khalifa not being a complete success Many had lead an opulent life because of the prosperous times before Many people turned against Ali who instructed a simple life and strict control in money transactions So he didnrsquot get the support of people who wanted a luxurious life Another reason is the indiscipline of people who were with Ali Some people deliberately tried to create trouble Ibn Sabu was the one behind that Constant attempts were made to evoke the emotions of blind favoritism and person worship which Islam strongly forbids among people which made them to hate each other Propaganda that Ali being close relative was the righteous successor of Muhammed to be the first Khalifa and that right was snatched

Alirsquos history

44

away from him was spread by them Even though Ali publicly and clearly denied that claim in places like Egypt Bazra Koofa and Yemen wrong thoughts got spread Efforts of enemies of Islam to attack the religion from within itself started to see success Troubles grew as because of the differences in thinking and polarizations Tendencies of animosity created problem like in the time of Uzman The group of people who stood for Ali naturally portrayed his character in a higher position It is a result of this that a group among world Muslims do glorify Ali Viewing from this back ground pakshipattu have influenced Kerala Muslims in Shiaism

45

Naduthoppilrsquos Pakshipattu have faced a lot of criticisms from the beginning Some scholars have even banned reading it because it tells a fictitious story about the prophet The criticisms are that there is no such an event in the history and it is non-islamic and it would create misconceptions in the society All these criticisms should be looked upon but there is another dimension to it which everybody agrees that is itrsquos popularity This is a song which have been read sung and enjoyed by the common muslim a lot Thousands of its copies got printed Clarity in language simplicity in representation appropriate abstractions and augmentations and crystal clear language are the qualities of PakshipattuIt became popular because it is entertaining The male bird expelled his wife because he had doubt in her chastity His need to save the girl in Ifreethrsquos fort reflects his opinion to protect womanrsquos morality Ali does this adventure because he recognizes it The issue which the female bird raises in front of the prophet is also the same The song suggests that man and woman should trust each other

Criticisms

46

Pakshipattu is full of awesome picturisations The age of Akbar Sadaka is not mentioned in pakshipattu The poet gives us clues to guess it in a strange and beautiful way

പേിശിൽ ഈ ഭമിയിൽ ിൽകലകല കാലതലതല പേിവശാതലത ഭമി ഞാൻ അഞലച ിറം കണലട മലപിാൽ ഭമി അതല വപാല ിറമായി പിലവയാ ഭമി അതല വവളലളിതലതറയായി വവളലളിതലതറരപായി വചലപതറയായി വചലപതറരപായി ഇേലപ തറയായി മണലണതറയായിടലടഞലച റലറാണലടായി (I have seen earth in five colors It was golden in the beginning Then it became silver Then it turned bronze and then iron It has been 500 years since it has turned earth colored)

The scientific basis of this transformation should be questioned But the transformation of time and space have been beautifully illustrated in these lines If inspiring awe in the readerrsquos mind is an element of beauty in literature Naduthopil have brought his readers to the bring of itാലലപത ചവിടലട വകാണലവടതലതി ഇമാമലി (Imamali reached in just forty steps) അലതവിസലേലതിതമായി കിടകലകല കടൽ (the sea which extends till infinity) അതിലവറ കാവൽകലകാോയി േണലട ാഗങലങൾ ആ ാഗങലങളവട വലപലപം ഉദയമാം വതാടലട അസലതമം വവേയാണല (it is guarded by two snakes the length of those snakes extends from sunrise to sunset) These lines remind us of Muhyudheen Mala

ആകാശതലതിൻ മീവത ഭമികലക താവഴയം അവവേവകാടിീളം അതലതിേയരളലലാവർ (The one whose size of flag is from above the sky to below the earth)

To provide thought which guide you to infinity is characteristic of Quran It may be Quranic influence that lead mappila poets to use that kind of imagination The snake called Ibnu Umair in the song has 80 heads and 80 hoods Ali crosses the ocean sitting on it Ibnu Umair tells the marvels of the fort like this

Imagination in the Song

47

തനനാലെ കതതനന വാളണടാ കകാടടയിൽ തനനാെടികകനന ദണടണടാകകാടടയിൽ തനനാലെ കതതനന തീയണടാ കകാടടയിൽതനനാലെ വീശനന വെയണടാ കകാടടയിൽ(In the fort there is a sword which strikes by its own a pole which hits by its own a fire which burns by its own and a net which gets thrown by its own )

Magic in depiction not scientific reality is becoming evident in these lines Minds of readers and listeners get lit with wonder The depiction of things inside Ifreethrsquos fort makes evident the dangers and adventure Ali has to go through to save the girl For this poets have been using myths proverbs and supernatural powers since centuries This unique method of depiction leads the song to fulfill its purpose

48

Ali fights bravely to protect the fourth Veda Alirsquos bravery becomes evident only when the reader is convinced of his enemyrsquos huge power In Miltonrsquos world classic Paradise Lost the poet depicts devil as one with extraordinary power it was to show the greatest might of God A human level representation of that is shown in pakshipattu Even when it is agreed that the events in this story are impossible the poet tells a truth which the human race has to be convinced which is to bring purity in life The reading of Naduthoppilrsquos Pakshipattu becomes creative only when that is understood Using the secondary imagination which Coleridge says genius people possess like Aristotle had proved before imagination becomes creative this could be experienced by the reader on careful reading of Pakshipattu Like moral stories and parables the poet presents Pakshipattu Writers write stories and songs like parables to present philosophies

The prophetrsquos philosophy that even a bird should be given justice should be noticed It shouldnrsquot be meant that Pakshipattu is completely righteous There are attempts to patronize great men like Bilal and Umar who had led a saintly life The song even patronizes prophet Muhammed who is called the Darling of the Mankind But when he realizes his mistake Akbar Sadaka asks for forgiveness The poet in his excitement to praise Ali would have forgotten and written things which shouldnrsquot have been written It would be appropriate for the reader to forgive the poet for the prophetrsquos teaching was to forgive even your enemy

Message in the Song

49

There are few things which are entirely non-Islamic in Pakshipattu They shouldnrsquot by any means could be justified The serpents who guard the sea asks a favor in return of helping him cross the sea The serpents says- ldquoYou are the one who gives the card to enter paradise during the day of Khiyamat give us also cards during that dayrdquo Ali replies that he would give him a great card This is completely wrong according to Islamic principles because even the prophet canrsquot decide who enters heaven So those lines are absurd The concept that tree bends for men has beauty It is okay if its a display of respect but its impossible according to Islam The tree also has a wish since it is a Sunnath for muslims to brush teeth the tree asks to give him that Sunnath This even is also not possible In the end of the song the poet pleads to Allah to forgive him for any mistakes in the song he had committed

Errors

50

Mahathaya Mappila Sahithya Paramparyam- C N Ahammed Moulavi K K Muhammed Abdul Kareem

Mappila Shaili- N K A Latheef

Muslim Samoohika Jeevitham Malayala Novalil- Jamal Kochangadi

Pakshipattu Oru Punarvayana- Ibrahim Bevinja

Muslimingalum Kerala Samskaravum- P K Muhammed Kunji

Mappila Muslims of Kerala- Rollan E Miller

Islam in Southern India- W P Warren

Mappilapattinte Thayverukal- V K Kutty

Arabi Sahithyam- Prof V Muhammedali

Onninte darshanam- M N Karassery

Kozhikotte Muslimkalude Charithram- Parapil Muhamed Koya

Islam VIjnana Kosham

Keralathinte Samskarika Charithram- P K Gopala Krishnan

Bibliography

51

Mr M A Abdu Rahman

Prof Abdul Satar

Mr Abdulla Mogral

Mr V Abdul Gafoor

Social Revolution in a Kerala Village- Dr A Ayyappan

The Cultural Heritage in ndia- Edited by haridas Bhatacharya

Bharateeya Chinta- K Damodaran

The Growth of Islamic thought in India- Dr Tharachand

Cochin State Manual- C Achutha Menon

Courtesy

52

53

54

6

Mappila Subculture

7

Kerala heard the message of Islam during prophetrsquos lifetime itself and received one of the first task forces of Islam in its soil The ancient trade relations with the Arabs lead to this early beginning of Islam The simple lifestyle and humble behavior of Malik Deenarrsquos group were attractive to the people of Kerala The historian Sheikh Sainudheen Makhdoom in his Thuhfathul Mujahidheen describes the freedom Muslim missionaries received to spread their religion- ldquoNo other Hindu will ever attack a converted muslim Even if he belonged to a lower caste other Hindus will treat him like any other Muslimrdquo The kings encouraged conversion to Islam Logan describes it- ldquo The Muslims are increasing in their number The main reason for it is the conversion of lower cast Hindus The conversion is not only allowed but also encouraged and ordered by the Zamorin One or more members of every fishermen family were required to be brought up as Muslim to serve as sailors in Arabian ships This tradition had been continuing till recent timerdquo

It is not only the encouragement from the high levels of society that lead thousands of the downtrodden to Islam but also the strong desire to escape from the dark prisons of the evil cast system which was present in Kerala society Islam was the call for that rebellion In Islam an Arab is not greater than a non-Arab a white man is not greater than a black man When in his last speech the prophet said that ldquoonly the one who is very careful in his affairs will be loved by Allahrdquo the Muslims of Kerala rose to a new dawn Jawahar Lal Nehru points out the impact of Islam in India ldquoIt reveals the evils crept into the Hindu society The dogmas of caste untouchability and the horrifying distancingrdquoThe brotherliness and philosophical equality in islam was very attractive Particularly for the Hindus for whom a conduct even with a hint of equality was denied

The belief that there is only one creator is the basis for human equality and brotherhood Only the one God is worthy of worship This concept called lsquoThouheedrsquo is the foundation stone of Islam For the Kerala society who worshipped more than a thousand Gods this idea was revolutionary The low castes were not even allowed to pass by the temples which worshiped the Gods of high castes They had to attain punya by offering fowlrsquos blood and toddy Islamrsquos

Islamic influence in Kerala lifeTranslated from the original aricle Islam Matha Swadheenam Kerala Jeevithathil from the study Mappilasaili by NKA Latheef published by Vachanam Books Calicut First published July 2010

8

invitation from these ancient tradition to the modern and refined monotheism gave birth to a thought revolution Monothism doesnrsquot support inequality The equality in front of God reflects in the social life as well The Mappilas of Vadakkan Pattu (folk song tradition in Northern Kerala) who stopped Chirakkal Thampuranrsquos(a native king in northern Kerala) procession is a symbolic representation of this influence in belief The chieftain of the King after hearing peoplersquos reason for not to follow old rules couldnrsquot say anything in return and explains to the King what the protestors were asking-

എലലലാരേയം പടചലച തമലപോരാ ഓേകലകല വയലതയലാസമിലലലരലലലാളിചാളകലകം വവയിലറികലകലരലലലാരകാരലാതലതം വവയിലറികലകലരലലലാേണലടരമാേരപാലറികലകലരലലലാപടരചാരാ വയലതയലാസവമാലമിലലലരകാരലാതലതം ചാളകലകം ഒേ രപാവലയാണലമഴയവമ തലവയതല വപയലിരലലലഅങലങവയളലള ിലകലവകങലങാണലഎലതി തമലപോൻ രപാകലരേംഞാളങലരങതറലറിടലട ിലലകലകലതല (The God doesnrsquot have any differences The sun sheds light on the Kingrsquos palace and the peasants hut alike it rains on them alike but then why do we have to keep away yards from you when you come) This courageous proclamation that there is no difference between the King and the subject reflects the great ideals of Islam

Those who came to Islam believe in the life after and strived for success in it Trade was one of the major livelihoods Quranic verses prohibiting interest and promoting trade encouraged them It was a time when Arabs had monopoly in world trade After the commencement of Islam the relation with the Arabs strengthened Spices which were considered more valuable than gold and jewels in Europe started to be shipped from Kerala Historian K M Panickar points out that it was the Kerala Muslims who lived in the shores who lead this trade It was due to the interest shown by the Muslim traders in the beginning of the 14th century that Kozhikode

9

became an international port Ibn Batutah records that traders from all around the world were seen in Kozhikode Muslims had the control over food and cereal distribution K P Padmanabha Menon records in Kochirajyacharithram - ldquoThere wonrsquot be enough rice to feed the whole country Mappila traders bought rice from outside the country and sold them in the towns and the countrysides It wonrsquot be difficult for the Mappilas to create a famine if they wish to do thatrdquo but being followers of Quran which strongly prohibits and condemns black-marketing extortion and cheating in measurements they were always honest traders Ethics were respected in trade and the monopoly in trade made Muslims a decisive force in the society

The Marakkars built a strong naval force for Kerala and they were well known in sea trade Based on this domination in land and sea trade historian Dr Ayyappan records ldquoIn creating the backbone of the wealth here the Mappilas who shared blood and religion with the Arabs had a big rolerdquo The improvement in trade through them helped Kerala to develop New towns were born in the coastal lines Buildings were built with corner tiles and rectangular bricks like in the Middle Easter countries Wood trading centers were started Timber export from Kallayi started during that time Pottery hat-making and dyeing industries also started during that time City systems were built around jama-at mosques with importance given to trade Remains of this could be seen in places like Chaliyam and Dharmmadam Wide roads were built in villages Arabs had started to exchange coins from the 7th century It lead to the end of barter system in Kerala Arab-Persian words which are still used in the field of trade are examples of the Muslim influence nikuthi(tax) bakki(rest) vasool(attain) inaam(prize) anamath badal(instead) tariff rokkam(ready money) karaar(agreement) dallal(brocker) khabool(agree) sraappu(coin exchanger) hammali(porter) khalasi- all these words are from Arabic Bazzar samanam(goods) nirakku(rate) sumaar(about) sharashari(average) kammi(less) gudaam(godown) thrass(balance) aasami(cunning fellow) bakshippu thayyar(ready)- all these are Persian words Among the goods of trade bathaka(water melon) vazhuthina musambi sabarjal sakkoon pazham uruman pazham(pomegranate) masala uluva

10

kunthirikum saboon(soap) neelam(blue substance) aalathu kadalas(paper) makkacholam(maze from Mekka) surka(vinegar) are Arabic Thakkali(tomato) koorka(a ground tuber) karakka(dates) badam(almond) pista kismis(raisins) angoor chakkara gothambu(wheet) and achar(pickle) are Persian

Muslim invasion also influenced the dressing style and the food habits Before Muslim invasion happened the male dress was only an ottamundu(a single piece of clothe) The caste system had that no women except Brahmin could cover above their veist Swami Vivekananda had praised Muslims for their contribution for the change from that shameful situation to wearing tailored dress The world encyclopedia records that interesting facts could be gathered about the socio-economic developments in India due to the spread of Islam from the phonetic origins of the names of different silks and other clothes Jubba Kamees shammies pajama lungi rumal shawl kalmeja papas shervani- all these are Arab- Persian words Conversion to Islam was also called ldquoKuppayamideekkalrdquo(to put on a clothe) Historian P Balakrishnan points out the influence of the dressing style of Muslim hoories in the female costumes in kathakali

Muslims contributed to the Kerala cuisine through a variety of Arab-Persian dishes and mixing of their recipes with those which were present here It ranges from the Persian kingrsquos biriyani to the nadan kanji chicken biriyani egg biriyani fish biriyani prawns biriyani kanji rava kanji dal kanji jeer kanji beans kanji marunnu kanji(medicinal kanji) coconut kanji jagiri kanji Rice dishes- biriyani ghee rice irachi choru thenga choru chakkara choru Pathiri- kuzhal pathiri thurtki pathiri kay pathiri chuttu pathiri mutta pathri madakku pathiri net pathiri Appom- muttayappam maniyappam cheeppappom chakkareppam madakkappam idiyappam chakkareppam calthappam ottappam neyyappam arrerappam Mutta surkka muttamala manda and unnakka are special dishes Chaps kuruma pidi and samosa are made of meat drinks like sarbath falooda tea and coffee are Persian and Arabic Mappila cooking is a unique art

Even though Muslim influence could be seen in every aspect of the cultural life in Kerala above everything the strong desire for freedom and human right which Islam arose were of key importance in the fights against the feudal system and imperial powers in Kerala

11

12

ldquoThere are some universal rules in the history of literary traditions and cultural growth Different groups of people could acquire the same kind of development or face the same kind of problem The human minds could find common responses for common problems When common problems and common responses happen it is quite natural that in literature which reflects them there will be similarities in thought emotions and imaginationsrdquo1

This discovery by the Marxist critic V M Sirmanski gives us a measure to evaluate the early literary works in malayalam

The Brahmanical dominance which existed in Kerala was so complete and powerful such dominance could not be seen in anywhere else in India The famous anthropologist V Ayyappan says ldquoFrom 16th c to the middle of 19th c till the British interrupted in it the cast system in Kerala was similar to the apartheid in SouthAfricardquo2

In a social system which saw Brahmin as God Brahmin even had the power to fine the King The dominance of the colored was built upon cast system Untouchability and ranks in the society grew up through the superstitions and malpractices which the cast system created During that time the sexual relationships in the matrilineal families in Kerala were so out of hand we wonrsquot be able to imagine it now The moral science of the Namboothiri was two faced He could have relationships where ever he wanted but the Namboothiri woman was allowed not even small excuses in her discipline they were subjected to expulsion from the society in a very heinous manner The relationship between Nair women and Namboothiri was given legal value only in 1896

Nair society which had the second rank in the social hierarchy gave divinity to the Brahmin connection The colored could butcher the the uncolored if he passes by few yard near him The uncolored is not allowed to walk through public roads He was not allowed to use umbrella footwear or any jwellary He was not allowed to even cover his naked body His woman was not allowed to cover her breasts and had to show respect to the higher caste by showing it to them

Social Life in Kerala 15c- 19c

1 Tharathamya Sahithyam Thathvavum Prasakthiyum p 36 (Prof P O Purushothamann Pilla Kerala Bhasha Institute 1958)2 Dr A Ayyappan- Social Revolution in Kerala Village p 123

Translation of excerpts from the article Samoohya Jeevitham Malayalanovalil from the study Muslim Samoohya Jeevitham Malayala Novalil by Jamal Kochangadi published by Kerala Sahithya Akademi Thrissur First published in March 1998

13

Evenhe justice system was partial It was not taken seriously even if Brahmin committed a murder but the lower casts were subjected to cruel torture even if he steals a coconut In the feudal society the fate of a large group of people were to work like slaves and get tortured like animals It could be noticed that the winds of change always came from outside the Hindu society Dr Tharachand opinionated that the lsquoBhaktirsquo movement which shattered the cast system feudalismreligious dominance and priesthood in the 16th c was the defense mantra for the Hindu society against the influence of Islamic culture3 lsquoBhaktirsquo movement which came to Kerala through Thunjathu Ezhuthachan did not bring any fundamental changes in the social structure But Hyder and Tipu ordered to collect tax on land without any consideration of cast and gave the first blow on the Brahmanical total dominance which existed here for a thousand years in Kerala Afterwards this gave rise to a peasant group who would question the feudal system It was long after Tippu had ordered for the right of women to cover their breasts and discouraging polygamy that Kerala women demanded for their right to cover their nakedness That too was Channar women who were Christians It was the Christian society who first decided to leave Hindu practices such as untouchability Thalikettu (name of an elaborate marriage ceremony of the Samanthans Nairs Maaran and Ambalavasis) and pulakuli (a custom in old Malabar A few days coming after death of a close relative are considered as PulaIf one touches a person who has pula he should immediately take a bath The bath taken to remove pula is known as Pulakuli rite) The contact with semitic cultures brought the first changes in the Hindu society This external influence is evident in the later period also Prof N Krishna Pilla opinionated that it was as a result of the visible and invisible spread of British rule and the changes it brought about that interest to learn English and modern education spread4 The works of foreign missionaries laid the foundation for the development of Malayalam language literature and education Dictionary by Herman Gundert and the early news magazines like

3 Dr Tharachand - History of Philosophy Eastern and Western p-489 Vol-14 Prof N Krishna Pillai - Kairaliyude Katha p 252 (1992)

14

lsquoPashchimatharakarsquo nurtured the reading interest of the common man The legal system which the British introduced in Malabar made both the Brahmana and the Chandala same in front of the judiciary Educational institutions which rose here and there became the energy source for the thoughts of change

The coming of press and the shift from Sanskrit to a more orally influenced prose energized the communication of the common man like never before

A notable development was the sense of identity which grew in Nair society Young Nairs raised their voice against Namboothiri relations The relations were given legal protection He got out of the chains of matrilineal and joint family systems and went in search of more freedom The improvement in technology opened new ways of livelihood in agriculture trade and other services The walls between different social groups started to collapseThe movement lead by Shri Narayana Guru among the Eezhava and Pulaya against cast system had a revolutionary task to fulfill It organized other groups of people as well The institution to humanize Brahmin started from within his own community The Muslim and Christian community wasnrsquot only spectators they also became part of these changes and assimilated from them

15

ArabiMalayalam

16

In the history of the development of languages the role of missionaries are very important Missionary activities without language which is the means of communication is impossible Where ever the the early Arabs who were the messengers of Islam went a compound language formed which was a mixture of Arabic and the native language Arabi-Malayalam is a language in Arabic script formed in Kerala Even though its main aim was religious study it became the main means of communication among the common Muslims of Kerala because of its popularity They used it in their day to day life Their letters were in Malayalam written in Arabic script A vast majority of Muslim women also knew how to read and write Arabi-Malayalam Along with the development of this compound language new kinds of literary styles also nourished it was the interest shown by this language to receive and assimilate words from any language that enriched it Even when Malayalam was an incomplete written language called ldquoVaramozhirdquo Arabi-Malayalam was rich in vocabulary It was because it assimilated words from not only Malayalam and Arabic but also Persian Sanskrit Tamil Kannada and Thulu It has words even from English The historian P A Syed Mohammed claims that even before the earliest text in Malayalam ldquoRamacharithamrdquo was written Arabi-Malayalam was in use taking clues from Arabi-Malyalam poems with Chenthamil(early Tamil) influence The people who handled this language were Muslims of Kerala especially Muslims of the Malabar region who were called Mappilas and so the language was called mappila language and Mappila literature

There are many extremely valuable books in the Arabi-Malayalam prose tradition Quran has been translated into Arabi-Malayalam Many other important texts have been translated from Arabic to Arabi-malayalam Not only religious books but also books on subjects such as history medicine and law were written There are many brilliant works in creative writing in Arabi-Malayalam The earliest novels in Malayalam are Pulleli kunju(1882) Kundalatha(1884) and Indhulekha(1889) the Arabi -Malayalam translation of the Persian novel Chardarvesh is older than all of them Alif laila va Laila which are the Arabian tales was translated by

ArabiMalayalam Languageand LiteratureTranslated from the original aricle Mappila Sahithyam from the study Mappilasaili by NKA Latheef published by Vachanam Books Calicut First published July 2010

17

Kariyan kunjumoosa There are many books of which authors remain anonymous

Many newspapers and magazines were in circulation in Arabi-Malayalam Syed Sanavullah Makthi Thangal is notable in this field A century ago he ran a newspaper called ldquoThuhfathul Akhyarrdquo Till now its acknowledged that ldquoHidayathul Ikhwanrdquo by Syed Abdulla Koya Thangal who died in 1908 is the first ever Arabi-Malyalam magazine Many scholars have written Arabi-Malayalam dictionaries which shows the development of the language Muhammad Koya Thangal wrote a trilingual dictionary Arabic Malayalam and Sanskrit

Social reformists such as Sanavulla Makthi Thangal Chalilakathu Kunju muhammad haji Vakkam Abdul khader moulavi Kulangara Veetil Moythu Musliyar and Seythalikkutty Master tried to improve the Arabi-Malayalam script to nurture Mappila literature along with the developing language Makthi Thangalrsquos Mouleemul Ikhvan (1910) was written improved script Vakkom Abdul Khader Moulavi gave modern form to the symbols Mappila language before and after these improvements are very different Following is an excerpt from the Arabi-Malyalam Quran translation by Mayinkutty Elaya in 1867 He translated 7th verse from chapter 39 as follows

ldquoവവാേ കറലറം വചയലവത തടി ചമകലകയിലലല രേവറ വവാേ തടിലവറ കറലറതലതിവ പിലവ ിങലങവള റേലേിവകലവകാവളലലയായിേികലകം ിങലങളലകലകവളലല മടങലങം താം ിങലങൾ അമൽ വചയയലലരാലല ആയിേലിേില അങലങതലവത യാവല വകാണലടല ിങലങരളാടല അവൻ േിശയം അേവികലകലതല മലം ിചയം തലവ അലലലാവയാകലതല അറിയലരാായിേികലകം ഖലലേകളിലവറയകതളലള യാവലവകാണലടല ഒകലവകയംrdquo

18

In 1961 K Ummar Moulavi translated the same as follows

ldquoയാവതാേ കറലറകലകാേം രവവറാോളവട കറലറം വഹികലകകയിലലല പിലവ ിങലങളവട ാഥലവറയടകലകവലകലകാണല ിങലങളവട മടകലകം അപലരപാൾ ിങലങൾ േലപവേലതതിചലച വകാണലടിേലതിവ പറലറി അവൻ ിങലങരളാടല പറയം ിശലചയമായം അവൻ ഹദയങലങളിലളലളതിവപറലറി അറിയലവാണലrdquo

It would be felt as the language of Arab-Malayalam in the early works were not pure All the ancient texts has the same defect There is an opinion that Ramacharitham is not even a Malayalam text The language then was a mixed language Naturally Arabi-Malyalam also has that influence The limitation in the script was a major reason Change happens in the language after change in the script Even though many people wrote with interest gradually Arabi-Malyalam faced decline The improvement in public education changed the condition of Arabi-malayalam as the main medium of communication Malayalam started to be used as the day to day language Even though a number of poems were written in Arabi-Malalyalam after that also

19

lsquoArabicrsquo is a word more connected with a language beyond being a name of a group tribe or a place It is the youngest among semitic languages Among the semitic languages like Hebrew Suryani Arabic Assyrian Babylonian Ethiopian Phoenician Aramaic and Sabian Arabic is the most prevalent language in use in all the fields today Hebrew is the official language of Israel Suryani is used in some Christian churches for religious rituals Among the rest only Ethiopian is alive today1 Arabic has more semitic character in grammar and pronunciation than itrsquos sister languages and the protection of the language must have been thought a part of Arab culture and racial purity There is reason for this- ldquoGeographically the Arabs lead a very isolated life Mixing with other groups of people were impossible for them Therefor no other culture could shed lights on their civilizationrdquo2

The early Muslims who had Arabic as their mother tongue believed that not only their religious beliefs and traditions and cultural identity but also their language should not be destroyed by the attacks from other cultures Arabic was not only the means of communication for them but it was the holy language in which the Holy text was revealed Nothing should get mixed in it The structure of Arabic language is such that a small change in the pronunciation would make a huge change in the meaning Multiple meanings of a single word makes Arabic vocabulary very vast Because of all these reasons the regional languages in the lands where they went with the message of Islam created a problem for the early Muslims There were efforts to find solution for this problem in the beginning of Islam itself A new programm for the Arabs to teach Arabic was created by a ruler named Hajjab Ibnu Yusuf in Hijra 60 The method was giving one or more dots under or above of some characters and adding few other symbols3 In that way new mixed languages were born in many lands where the Muslims convoys went In Iran with the commence of Islam along with the Zoroastrian religion Pahlavi language also disappeared The Persian language became richer using the Arabic alphabet The same happened in Turkey also 80 of the vocabulary in modern Turkish language is from Arabic The

Kerala Muslims Language and Literature

Translation of excerpts from the article Samoohya Jeevitham Malayalanovalil from the study Muslim Samoohya Jeevitham Malayala Novalil by Jamal Kochangadi published by Kerala Sahithya Akademi Thrissur First published in March 1998

1 Prof V Muhammad Ali - Arabi sahithyam (Kerala Bhasha Institute)2 T Jamal Muhammed - Arabikalude Charithram (Kerala Bhasha Institute)3 Dr P M Abdul rahman - Sankara Bahasha Shaili (Institute of Mappila studies)

20

influence of Arabic on Hindi gave birth to Hindustani and Urdu Mali language is written in Arabic script It was because of this strategy by the early Muslims that mixed languages like ArabiTamil ArabiKannada ArabiSindhi ArabiPunjabi and ArabiBengali were born ArabiMalayalam is also part of it

The idea that the Vedas are so divine and that they shouldnrsquot be written was the reason behind the tradition of learning by reciting Recitations by Brahmins and Quran recitations by Muslims are examples of that belief4

The orthodox Muslims till recent times believed that it is wrong to even step on the chalk dust fallen from writing Arabic words There were a number of Arabic scholars in Kerala because of the ancient connection the land has to the language There are many Arabic books in Kerala which are not there in Arabic or any other Muslim countries5 lsquoPathu Kithabukalrsquo was used for basic education Khaidul Jamia by Ahmed Rafthani is believed to be the first Arabic text written by a Keralite Ponnani Valiya Sainudheen Makhdhoom (1468-1521) have written many Arabic texts including both prose and poems Shaikh Sainudheen second is the author of the famous book Fathahul Mueen Thuhfathul Mujahidheen written by Cheriya Sainudheem Makhdoom is the early historical text which paved the way for people in search for the history of Kerala Assaiful Bathar by Mampuaram Syed Alavi Thangal was a rebellious text against the British government The early Muslims assimilated from the local language and culture as well It was Malabar Muslims who spread Kolezhuthu (Derived from vattezhuthu and written using narayam on plam leaves) It was in use till the 19th c

Even though ArabiMalayalam started as a means for religious preaching and day to day communication later on it became a powerful medium for the Mappila imagination The Muslim scholars of that time might have thought that because most texts in Malayalam were about Hindu mythology learning Malayalam language would lead to movement away from the religion It might also be a reason for the birth of ArabiMalayalam Muslims of that

4 P K Muhammed Kunji - Deseeyodgradhanam oru Padanam (Current Books 1987)5 P M Muhammed Moulavi - Keralathile Arabi Granthakaranmar (Kerala Muslim Directory 1960)

21

time had designed secret number languages like Akkakettu and secret languages like Mykurudu6 Akkakettu is a special code language like Abjad in Arabic in which they communicate through numbers Even though later on they inter-mixed with the main stream Kerala society a tendency to alienate from the main stream have been a characteristic of the Muslim society It points towards a complex duality in the social personality Muhyudheen Mala by Qazi Muhammed is the earliest work in ArabiMalayalam There is no other text which has influenced the Muslim history in Kerala like it had All Muslim women had to learn Muhyudheen Mala to get married during that time This text says the legend of a saint named Shaikh Sainudheen and it wasnrsquot in accordance with the Islamic ideals based on monotheism But itrsquos literary beauty and musical quality gained popularity among the people Its influence was like that of the Bhakti movement in Kerala

It was almost during the same time period that both Adhyatma Ramayanam by Thunjathu Ezhuthachan and Muhyudheen Mala by Qazi Muhammed got popular among the Hindu-Muslim societies It was the time when the Portuguese came It was a time when non-Brahmins were denied learning Vedas that Ezhuthachan who was a non-Brahmin came with the Kilipattu The work of Ezhuthachan gave Dravidian character to the Malayalam language which was ridden with Sanskrit words Many Dravidian words and usages could be seen in Muhiyudheen Mala as well

Muhiyudheen Mala also has the Tamil flavor which many ancient texts and Sandhesha kavyas have7 Muhiyudheen Mala was written approximately 420 years ago Thunjanrsquos periode is also the same His Ramayana was written in thaliyola and kept in homes The part he played in popularizing Malayalam script gave him the title of the lsquofather of the languagersquo The place Thunjanrsquos Ramayana got in Hindu homes Myhiyudheen Mala had in Muslim homes Mappilappattu was a medium for Muslims to express their aesthetic sense and imagination While men sang Kissa pattu women enjoyed

6 M N Karassery - Onninte darshanam (Poorna Publications Kozhikode)7 P K Muhammed Kunjhi - Muslimkalum Kerala Samskaravum p 205

22

singing Sabeena Pattu together There is an opinion that they are similar to Harikatha kaalakshepam and Paatakam8 Till recently father and daughter used to write to each other in Arabimalyalam in poetic style There is a song called Vasoori keerthana Mala which describes about 18 different kinds of small pox There is a song on Ashtanga Hridayam Theyyam and Narikkali were part of Muharram celebration of the Dawoodi Muslims who were Shias and Dhakni muslims who were Hanafis After some time the scholars prohibited it declaring it non-Islamic

Moyin Kutty Vaidyar wrote a brilliant love poem called Badarul muneer Huznul Jamal inspired from a Persian story Even though many of his songs were inspired from persian tales they became different with his unique writing style It was Moyin kutty vaidyar who wrote with a background of kerala even before Ulloor wrote Uma Keralam which is considered to be the first poem to have a real Kerala backdrop by many scholars9

The roots of mappila pattu goes into the Kerala culture At the same time they didnrsquot lose touch with Arabian poetic devices and style of singing and interest towards Arabic vocabulary They are a result of cultural interaction There were efforts to modernize and use Sanskrit words on Arabimalayalam poetry Badar song by Chakeeri Moytheen Kutty is one of them

News papers religious magazines and even the first magazine for women were published in ArabiMalayalam Once even political pamphlets were printed in ArabiMalayalam During the time of Malabar riots Britishers banned many books Cheroor Chintu was one among them All these shows the influence this mixed language and literature had among the common Muslim people

Many Mappila songs are based on Arab and Persian stories The name for the section of Kessa pattu itself suggests that they are about stories Char Darvez which was published in Hijra 1303 is a translation of a Persian novel Even though the book the Great History Mappila Literature says that Alavudheen Khamar Samaan Umarayyar Ameer Hamza Gulzanobar Zubaida Zainaba and Khilar

8 Parappil Muhammad Koya - Kozhikotte Muslimkalude Charithram9 Balakrishnan Vallikkunnu - Samanthara Sahithya Veekshanam Moyinkutty Vaidyarude Krithikalil

23

Nabiye Kanda Nafeeza are novels in ArabiMalyalam they donrsquot fit into modern idea of a novel

Many of these novels had deformed and handicapped Malayalam in them It could be said that works like these from those who call themselves as scholars held many young Muslim people from learning their mother tongue and pulled them back from rising to the modern times and remain illiterate This was a danger caused by a some religious scholars ldquoIt is sad that some people write and publish without knowing any language structure pronunciation or grammarrdquo10 says Sanavulla makthi Thangal who was a social reformer and scholar in the ends of 19th c During the juncture when malayalam got separated from its Dravidian roots and got influenced from Sanskrit and Chantamil Muslims did not pay much attention to their mother tongue The time during when Mappila Muslims did their religious practices and preachings in Arabic and communicated in their limited rustic language alienated them Its literature including Mappila songs got limited in the Muslim population itself Non-Muslims who couldnrsquot read ArabiMalayalam were not able to read or enjoy them Even though it is necessary that research in depth should be done about works writers in ArabiMalayalam and the time period being a mixed language it couldnrsquot be said that it will exist or it should exist It has fulfilled its duty as a medium of a an age and bid goodbye Now it is not possible to develop a language with complicated words from foreign languages There is nothing to mourn upon the fact that during this time of printing press and unification of language ArabiMalayalam is drowning in the mainstream language 11

10 Sanaulla Makthi thangal - Sampoorna krithikal11 Dr K N Ezhuthachan - Arabi Malayalathinte Bhavi

24

Mappila Songs

25

Music and arts have a timeless influence on the society It is the medium through which creativity has been transferred from generations in written and oral forms even to the illiterateIt allowed the working class enjoy the sweetness and bitterness of literary creative experience

Like in any other society Mappila songs are result of the Muslim invasion in the Malayali coasts Evidently Mappila songs should be seen as a metaphor for the creation of social awareness It is very unscientific to approach arts and music with a consideration to age grouping because its not distant for even the illiterate

Mappila songs Arabi-Malayalam becomes relevant because of the cultural originality in their tunes which came from generations to generations The creativity in the tunes is of importance because it is known to even the illiterate Folk songs reflect life in them unlike the short-lived instrumental music in films A scientific research is necessary in the field of mappila songs in which magical realism flows though itrsquos veins

For women whom education and literacy were a distant dream particularly the Muslim women Mappila songs were a medium which united different generations together To the Muslim women to whom education were prohibited Mappila songs were a rising song given by the invasive Muslim civilization Other religious groups like Christians also had their own folk song tradition which had the same consequences

The presence of a semitic society came to Kasargode along with the ship of Malik Deenar Sermons didnrsquot establish the presence of that society and make it stand the test of time They successfully got mixed with the native culture in KeralaAs a result of that kind of unification that a mappila song culture is prevalent for generations in the Mogral village in Kasargode More than an inborn talent music is life itself for them

Mappila songs were rising songs and declaration of freedom for Muslim women who were denied education by the vested interests

Mappila SongsIntroduction

26

of priesthood and male domination The acceptance to mappila songs in which the prophet and birds were the characters was beyond what their author had thought The lsquomalarsquos (songs) are rich with hero worship and there are stories about heroines also like in Nafeesathu Mala

Music is used in medical treatments now It is not so long before that to console a woman giving pregnancy women sat around her and sang Nafeesathu Mala There were songs to give spirit to the warrior going for battle There are lullabies and satirical songs in Arabi-Malayalam which still people sing

Many Arabi-Malayalam songs are influenced by magical realism The messages from the immortal art forms and even the doubts which they awake influence peoplersquos minds Theatre and music have an integral part in the social changes in Kerala Literacy was the guiding light for renaissance Art can shed light in peoplersquos minds and trigger revolution Even though there are Mappila songs in Arabi-Malayalam and pure Malayalam which influence people irrespective of their age beyond entertainment itrsquos influence spreads on the backdrop of God worship and hero worship therefor mappila songs in Arabi-Malayalam are treasures in language and culture They become ever living because of the clarity in their cultural background

Art and music forms are symbols of a live society Arabi-Malayalam songs could be seen as agents of indirect woman empowerment

There are Mappila songs for every occasion like birth death marriage feast offerings to God football agriculture battles and loveThere are Mappila songs in kannada also There are set rules and grammar for this range of music Encouraging language is encouraging humanity The works of TUbaid and Moyikutty Vaidyar should be studied closely These are invaluable assets for present from the past A new generation of Mappila song writers and instant poets are a unique experience in the village of Mogral A generation in whose

27

veins the sweet tunes of Mappila songs are dissolved will makeanyone wonder The style of their singing underlines the humanitarian face of music It is not only language but also the culture which is being transferred with the songs Mappila songs are guiding lights in the journey of life

Arabi-Malayalam which shed the light of informal education for the Muslim woman who was denied literacy and education could only be seen as a streak of light in the dark cloudy sky when viewed through the rear view mirror of time Pakshipattu written on Khalifa Ali radiating hero worship could be read on the grounds of Shiaism Mappila songs have turned to the form of worship and offering to God in certain sects

Mappila songs shouldnrsquot be rated on the basis of new trends and popularity votes of today This poetic stream of self expression should be read on the basis of literary values as well as its influence on social and cultural spaces

For the people of a Holy book which called itrsquos people to read and recite Mappila songs are steel swords It is not only poetic justice that like the ishals which doesnrsquot stop raining and changes night into day centuries ago it was the Islamic invasion that gave the magical wand of magical realism to Spain

28

Mappila songs have a very important place in the songs of Kerala G Shankara Pilla says ldquo It may be difficult for one to enter into the complex lsquoManipravalamrsquo(mixed language) of Arabi-Malayalam into its poetic devices and decorations but once these hurdles are crossed a magical world of is awaiting himrdquo Many poems rich with poetic devices such as upamalangaram ulprekshalangaram and uniuqe ideas are there The rhyming sequences in Mappila songs leave poets of other language perplexed The main kinds of rhyming are kambi kazhuthu valkkambi and valinmel kambi Unique vrithams (essentially a tune or a rhythm) are speciality of mappila songs The songs which are bound to the rules are more beautiful Many different branches like padappat (war song) kissappatu(story song) mangalappattu(wedding song) maduhu pattu(stories of saints) thalolappattu(lullabies) upadeshappattu(advice songs) and malappattu(offering song) The songs of our grand parents come from a time beyond our perception handed over through many generations

There are many songs printed in Arabi-Malayalam whose author or the time which they were written are unknown Aadi mutual puranam Oppana murukkam Mylanjippattu Mazhaya ammayippattu Pazhaya Mihraj pattukal Hakhana Kombu Vakavalippattu Daniel nabi kissappattu Isa nabi kissappattu Thrikkalyanappattu Noolmala khanda kavyam Prophet Ibrahim kissappattu Pazhaya valiya kachavadappattu Jaufar thayyarppattu Mundirbunuaveel kissappattu Pazhaya yaseed pattu Falurathul khudsu oppanappattu Aandu hashu pattu Puthiya thrikkalyanappattu Muthumala multhasiminte pattu Malik ibnu deenar kissappattu and Vafathu kissappattu are only few of them There are many other handwritten poems also Among these is the ldquoMappila Ramayanamrdquo which Dr M N Karassery discovered The mappila flavor in the song is very interesting

കലം മലയം രകറികലകീഞലഞ വശമലപഞലവഞേകലകം വലവാേ സലദേിലാവണലവറ വപങലങളമലമാ രപാലവപേതലവതാേ പാതാളതലതിവല സൽതലതരാവേ മിലം വപാചലചണി കമമണി േീവി ശർപണഖകാലകലവകടി ഹലാകലകി സൽതലതാൻ മയയതലതായി ശീലംരകടലരടാൾകലകിലം രവണം മാപലപിളവയാല

Mappila Songs History and InfluenceTranslated from the original aricle Mappila Pattukal from the study Mappilasaili by NKA Latheef published by Vachanam Books Calicut First published July 2010

29

ആങലങളലാവണ ോജാരവാടല സങലങതിവശാലലലിവപങലങളല കണലടാൽ സമമതമാവണലവേവശാലലലി

These are few lines from Mappila Ramayanam It has similarities to the folksongs from Northern Kerala called lsquoVadakkan apttukalrsquo C N Ahammed Moulavi and K K Muhammed Abdul Kareem found two epic poems unpublished and authors anonymous One of them tells history of the battle of Badar and the lines are very ancient The other epic poem is lsquoRausulgulrsquo which gives historic description Few lines from the part which talks about the valor of Hazrath Ali

ആകം അസദലലലതങലങൾ അലലവത പലിരപാൽ പടയിൽ വീകം അലിയാർ സിഫതലതം വിേതലതവതാേല പാേിൽ

Many of the songs by anonymous poets are very popular lsquoAadhi muthal puraanamrsquo is a very ancient wedding song lsquoOppana murukkamrsquo is also a very old song

മാണികലകാമണിമതലത മഹമലമദിാ മഹേലേതാൽ യദർതളലളാ തിേിരാകലകാരല തിേിരാകലകം തിേിവവാളിവതിാവല തിേിവവാളി വവമലപിദിമിർ വപാങലങി

The style of ancient lsquoMylanchirsquo songs go like thisമണിമറയിൽ സവേലകലകം തലിലാവയ പീഡം അപലപീഡം ഏറിപലരപായല ഒപലപ വവകലരകണം ഒപലപ കാണാൻ വപേിരയാൻ തണ രവണം വപേിമയിലളലള മലാഇകലകലമാേം സഫല ഒപലപിചലചളലള മലാഇകലകതലവതലലലാേം വിശവയലിവയലലലാേം ഒേമിചിേലാവേ

Old lsquoAmmayippattursquo is a witty songഅപലപങലങൾ പലവിധം വകാടതലതമലമായി അലങലകാേം മികചലരചമാൽ വകാടതലത മലംആടവാൻ ആളകൾ വപൻേലടിയകൾ വയതലതിോരതടവാൻ കാകലക അളിയൻ ഹാജർ

30

A list of Mappila dishes and drinks could be seen in the song There are songs which lists all the jwellary and dress items used by Mappila women There are many Kissa songs(songs describing story of heroes) written by anonymous poets Most of them are epic stories about prophets and saints Following is a song about Jesus Christ called Isa Nabi Kissappattu This song was found and published by the first ever Mappila translator of Quran Mayan Kutty Elaya Relying on lines from Quran and Bible the poet writes

ഒേ വാകലകം ായൻവയലലിചലച ഉതലതിേം രകടലടാരോ ഉതലതലറാൻ മണലണലമർയം താം അരമാദം അേിവയ ജിേല േീൽ ഉേതലതല മണലണലടതലരതാതംരപാൾ ആദേവരലലലാേി പയലതല പളലളയിൽ ആയതയല പിേിഞലഞ അവിടലല അലല ജിേല േീൽ ഉശർല രപായല പിശകാവത മങലകവയറലറില ഈശാേി വചാലാേല

The tales of prophets and saints could also be seen in lullabies which follow oppana songs Lines from a lullaby which touches the childhood of prophet Muhammed

താരലാലം താരലാലം താഹാ േിരയ താരലാലം വകാളലളലാൾ തായി ഹലീമാതാലതലതിൽ അലലലംരപാൽ എലലലാം വലിതാൻ താമേപമണം ാളിൽ ഹലീമാ

lsquoMalappattursquo (offering songs) are a special branch of mappila songs They are about the lives of saints honoring them There are many anonymous songs in this category also Following are few lines fromlsquoAbdu Rahmanubnu Ouf Kissarsquo to show how ancient they are

കാമീൻ അതയലവറ ഹേീേല േിരയാടല കറം പിേിശം മികചലരചാർ അസലഹാേി രകാമാവതയലലവറ മഖതിരവലണലടിരഖാജാേി വാശം മാറാവത ിലരാവർ ാമം അേലദേഹിമാവല വപറലവറാവർ വലലലേിദീിൽ മാരലാ ശിചിടലരടാവർ

31

ചീമാരാവടറലറം പിേിശം മികചലരചാവർ ഒേമയിൽ രലലല തലാകം പിേിഞലവഞാവർ ഒകലകവകാടതലത സഹദായി ടലരാവർ

A number of Mala songs were written by known and unknown poets following the footprints of this song Muhiyudheen mala Badar mala Rifai mala Nafeesathu mala Manjakkulam mala Mampuram mala Malappuram mala and Muhdu mala are all popular Mala songs Depending on the common knowledge till today lsquoMuhyudheen Malarsquo written by Khazi Muhammed of Calicut is the earliest poem to have the poetrsquos name and written year printed It is stated in the song itself that it was written in the Malayalam calendar year 782

വകാലലലം വയലടലടവയലപതേണലടിൽ ഞാൻ വകാതലവതൻ ഇമലമാവലവ റലറയമലപതഞലഞമലമൽ മതലതം മാണികലകവം ഒലായി രകാതലത രപാൽ മഹിയദീൻ മാരലവ രകാതലവത ഞാൻ രലാകരേ

Muhiyudheen Mala praises the great scholar and spiritual teacher Sheikh Abdul Khader Jeelani

കപലപി അകതലതളലള വസലതവിവ രപാവല കാമാൻ ഞാൻ ിങലങവള ഖലലേകം എലരാരവർ രതീചലച വവചലചപലരപാൾ ഉറമലപ ചാലിടലട രപാൽ തിശ അവവേപലരപാഴം ആവണലണമളലരളാവർകളവ പറലലലാ എലളലള രചാലാവേ കളലളലവറ കയയലിവല വപാല വകാടതലരതാവർകിയിലലലാകലകാലം കിവയ വകാടതലരതാവർകേിഞലഞ മേതലതിലരമൽ കായായല ിറചലരചാവർ

Even though it has some idealistic flaws from the viewpoint of religion the poem is very beautiful It is older than Thunjathu Ezhuthachanrsquos Adhyatma ramayanam and itrsquos simplicity and originality is laudable The unique narrative style of Muhyudheen Mala could be seen later only in the works of Kunjayin Musliyar who was a great scholar and had a unique sense of humor lsquoKappappattursquo is a very beautiful metaphorical poem written by him The song starts with comparing human body to a ship

32

ചായൽ ഒേ കപലപലണലടല മകലകല ചാഞലഞവളലല പാണലടിചലചാവണാൻപത ീളം This ship is being attacked by four kinds of thieves

ാലണലടല കളലളർ ഉഴവല ചേലം ാണാവദ ാലം അതല ാലപാഗം മാലം തടിയിചലച രലാകേിമലമലം മൽഊവതല അസാസീലവമാല Wealth desire for the body men and the cursed devil are the four sea thieves

കണലടിടലടറിവാരാ കണലണിരലലല വപാടലടാ കാേരണാർ വചാലര വചാൽ രകടലടിരലലല വപാടലടാപണലടളലരളാർ വചാലലലിലല പതിേണലരടാ വപാടലടാ പയല തല പാലിലല കയലപണലരടാ വപാടലടാ പടലടം വപാളിഞലഞാൽ പറകലകാരമാ വപാടലടാ പാലം മറിഞലഞാൽ കടകലകാരമാ വപാടലടാ പണലണിയം വചാലലലാമാരകകരമാ വപാടലടാ രവടലടാളർ കാതിലല കടിടലരടാ വപാടലടാ

lsquoNoolmalarsquo is another devotional song written by Kunjayin Musliyar Itrsquos style is different from that of Mala pattu The poet expresses his love and respect to prophet Muhammed through the song and lists all the great qualities of the prophet He expresses his extreme desire to see the prophetrsquos face and ends the lsquoNool maduhursquo Kunjayin Musliyar who preached the religion with a sense of humor lived during 1700rsquos There are a number of famous jokes on him connecting Mangattachan and the King Zamorin Noolmala is 300 years old Muhiyudheen Mala and Noolmala have a difference of 130 years In between these two books we donrsquot know exatctly how many books were written lsquoValiya Naseehathu Malarsquo by Manakkantakathu Kunjikkoya Thangal is a poem written during that time He wrote it during Hijra 1052 Muslim women used to depend on this poem for basic religious education

33

ഈടം മഹലശറ ചടം വകാടമയിൽ വയതലതിേ രപാടലടികലകേയരമഖലേകൾ രതടം അലരേതലതല ഹഖകൾ കിടലടവാൻ തകലരകാവേപാതലതല പിടികടലവതലതിോ കടം പിടിയിൽ വിടതിമയമിവല കാണം മലകലകല സമഹായ കടകലകാേിൽ ാടം പലിശ ഭജിതലതളലളവർ പളലളാ ാശതലതിൽ വിങലങി കംവകാണലടവർ വീളം വീളം അവർ രമൽ ശശതലതാം കാഫിറം വിതറി പരലകലകടലടം രകറി ടകലകരമ

lsquoSafalamaalarsquo by Shujayi Moythu Musliyar is a song which reminds of Kunjayin Musliyarrsquos visionary songs It was written in Hijra 1316 He included things from the beginning of the world to the life of the prophet Here are few spiritual and philosophical advices

ാളില രപാകടലവട ാവളയാകടലവട ാരളകലകല ാവള ഈ ീളം വിടലടാടലവട ഓടല രകാടാ ഇടം വലം േണലരട ഓരോരോ സാ അതലതിൽ മാറലറങലങളണലരട ആടല ോലസലഥിതി േണലട രവവറ അൽ പകവലലവർകലകാേംഭപലരപവേ കടല വകാലലലങലങൾ മാസങലങലാഴലചലച വടികൾ കണകലകിൽ ിലായസിൽ തീർചലച വതടലിവർ ിലവ മണല വീടലടിരലകലക തലജം ീ രാകലകല വപാൻ വീടിരലകലകല അകകലകണല തറലാവക രാകലവകാല രമാടാ ഉൾസാേം ഓർതലതാൽ ഉറങലങാരമാ രകടാ മഖകണലണടയലകകലകൾ തറകലകടലവട മാടാ മടിടലട വപാലവചപലപിൽ മതലതണലടല രകടാ പകൽ കണലണടചലചാൽ ഇേളാരമാ വപാടലടാ പലതം പിടിചലചാൽ ഫജലർ ആരമാ വപാടലടാ തടലടി തറകലകൾ ഉറപലവപലത വപാടലടാ തിലാപഴതലതിൻ േചിവയലത വപാടലടാ ാടലടാലലപൽ വലലലല വിളയരമാ വപാടലടാ വപാടലടാ ിലമലതളലളിപലപിൻ രചാേകലകടലടാ പിൻ ഇലല കാടലടം വപാറകലകല വകാടലടാ വപടലടാരലാ ചതലത ചകമരലലലാ വപാടലടാ

34

പറിൽഉടൽകലകല േഹമാം വപാടലടാ മാം വേിപലപാൻ അലങലകാേമാവക മലതം ഭേിചലചിങലങ പിലതലം ആകാ മാരറം കാടലടിൽ ീ പഞലഞാലം രപാോ മതലതിൻ േഹർ കണലടല ചാടലയലം രപാോ കരലലലാലടലടായിേം വപാൻവിലകലകരലലല വകാടലട ിറയല കൽകലവകാേ കാശല കരലലല ഇവലലലല വചാലലലി ിറയലകലകാരമാ പരവ അലലലൽ പറഞലഞ മകടലടാരമാ വകാരവ വകാലലലം മലകലകില കലലപ കിടലടി കടാടിപാടല തതലതവയ കിടലടി വതലലലം ഒഴികഴിവിലലലരലലലാ കടലടി തലിഷലടം വിടലടാരമ രപാലിഷലടം കടലടി

The influence of mysticism could be seen in Safalamaala The poet doesnrsquot lock us in the prison of spirituality but he talks about a life of virtue based on dharma He evokes the powers of humanity and wakes up the soul

Moyinkutty Vaidyar and Chettuvay Pareekkutty were poets who created a new path different than the religious traditional Mappila songs While the traditional poems connected even the love stories to the lives of the saints and made it divine these poets gave poetic form to the raw emotions of the common man Moyinkutty Vaidyar (1852-1892) was the first poet to write a love story poem with all its true charm Even though he lived for only 40 years his contribution to Malayalam is unforgettable The poet who loved nature and flowers could evoke romance in the listeners He wrote an immortal love poem called lsquoBadarul Muneer Huznul Jamalrsquo Shooranadu Kunjan Pilla evaluated this as a genius work which all of the Keralites together if tried wouldnrsquot achieve now This is an example of his descriptive ability

പമാകളാരണ ഹസലൽ ജമാൽ പലാേതാളം മികലരത േീവി രഹമങലങൾ വമതലവത പണിചിതലതിേംാമങലങൾ എണലണിപറഞലഞാൽ തീോ വേതല ചിങലകാേം പണലവട േീവി

35

കമാകലകായലചലചകലക തപലപവമലതാം കതലതം തഖലതിൽ മേവം േീവി മേതകതലതകിലം വഞറിലതടതലത മാണികലകയലകലകയല േണലവടറിലത വീശിപേകലകിതലമടിയം കിതലതല വപേമാൾ കഴതലതം വചേിപം വകാണലടല കേിരപാൽ ഇടതം വലതിടലടലി കണലപിേി വവടലടിചലചഴടലടീടലിൽ വേിൽ മദം തേിതലവതരാകലകം പവിഴരപാലചലചണലടാവല രപാലചിേിതം വപാഞലചിേി തലവ ടചലചായലിൽ പമാതലരതവി വേവല തലിൽ

Moyinkutty Vaidyar also wrote well known battle songs like Badru Uhdu and Malappuram Including Saleekathu Kilathi maala and songs based on Panchatantra called lsquoElippadarsquo he wrote 12 khanda kavyas With this transformation initiated by Moyinkutty Vaidyar Mappila poets felt more freedom to choose their subject The number of subjects which were written upon later shows that Songs like lsquoThengaappattursquo and lsquoMangaappattursquowhich are connected to the Kerala culture were written Contemporary issues were written upon A number of poets came forward to sing against the superstitions and malpractices in the society Few lines from the poem lsquoDurachara Mardhanamrsquo by Marakkar Musliyar When false stories about Shaikh in Muthupetta and Koottayi Vellatha painting divinity on them were getting spread he satirically wrote

മതലതപലരപടലടകലകല രപായവർ വലര മഴവൻ കളവവല പലർലവ അതലതേം തലവ കടലടായി വവളലളം അതിാൽ പലർലതം കളലളം

There were talented women poets like P K Haleema V Ayishakkutty Kandathil Kunjamina and Puthooru Amina Sparks against abuse of women could be seen in some poems Puthooru Amina writes against treating women like a consumable object

36

ാലഭാഗവം വലിതാ പറയല വപങലവകടലട ഉമതിലം ലലല മാേവേ കിടലടവാൻ എികലകിവലലലാേ മടലടല മടലടിൽകിടലടവവേകലകം മാരരതര വിളികലകം മടലടരലാഗിയം ഉറലറിടം പരല ചകലകേവാകലകം ഒേപടി മകലകളങലങ കളകലകിലായാൽ അടകലകവളലാകലകം വപാടലടിപലവപാേിഞലഞലതാളാം വപാേിവവയിലതലതാകം ഓളം രപായി മറലവറാേ രതാപ കണലടപിടികലകം അയയലളാ-പേഷവേ പതി പതലിമാർകലക തീേം ഇവതലവതാേ രകാളാ

There was a stream of Mappila songs touching the social life The excitement of Indiarsquos freedom struggle could be seen in many Mappila songs of that time Many mappila poets like Nallalam Beeran were put into jail T Ubaid wrote to raise the national spirit

എലതി വിണലണിൽ പതതായല കേിിഴൽ കാണല തങലങി എല ലണലടൻ രഗാപേങലങൾndashതങലങളിൽ രചാദയലം തടങലങി ചിലതയാലിംഗലലണലടല തലവറndashവതളിമഖം കേിഞലഞ മങലങി ചീർതലതാ രമരതാ വിപതലതിൻ സചകൾ കണലടടങലങി

Mappila Literature researcher K M Ahammed wrote ldquoMappilas didnrsquot sing about the local rulers or the Kings They didrsquot fall short of desire for freedom or self respect It was Mappila song writers and singers who inspired the Muslims of Kerala to fight against any oppression whether of the local rulers or the imperialist Britainrdquo

37

Akbar Sadaka Pakshipattu should be included in the group of story-songs This poem written by Naduthopil Abdulla once gained astonishing popularity in Malabar The story and its presentation in the song would blow away anyone Clarity simplicity ease and the ingredients of unique vocabulary in Kasargodian Malayalam are the characteresitics of this poemThe poet belongs to a small shore side village in Kasargode sharing border with Karnataka The slang over there is a mixture of Malyalam and Kongani

Pakshipattu

38

A bird who had lived with her husband for 40 years is subjected to husbandrsquos suspicion for lying two eggs during one day and she gets thrown out of the nest The bird pleads prophet Muhammed to convince her husband that she was innocent The prophet replies that he would end her distress if she could bring her husband to his presence The bird says that he wouldnrsquot come if she asks and says the prophet should send one of his men to which prophet asks the whereabouts of her husband The bird says that it is beyond the tall Jabal Khubais and beyond Jabal Noor and beyond a field in a hill called Thurisina Mala where prophet Moosa was born The prophet sends Bilal to fetch the male bird Bilal went there and called the birdrsquos name twice but the bird pretended that he didnrsquot hear it When Bilal got angry and called for the third time the bird showed its beak outside and asked Bilal with arrogance- ldquowho are you you kid who called me by my namerdquo When Bilal said that prophet Muhammed send him Akbar Sadhaka- the bird replied that he knew all the 312 prophets but he he hadnrsquot heard about Bilalrsquos prophet and asks him to tell his prophet that Akbar Sadaka is calling him Bilal returns and tells this to the prophet and he sends Umar Akbar Sadaka repeats whatever was said to Bilal Then the prophet thinks that if his son in law Ali was there he would have brought the bird there Ali was at a distance of 93 days gone for a battle Ali knows about Muhammedrsquos thought through dream Ali arrives at the prophetrsquos presence during Subhi morning prayer on his horse named Dul Dul It happened so because Allah asked Jibreel to shrink the earth Ali goes in search of Akbar Sadaka When Akbar Sadaka didnrsquot listen for the first two calls Ali called him for the third time in a manner that the sky and earth shivered Akbar Sadaka called Ali as Chinkapuliyar (the lion Ali) The bird said the same things as before to Ali also Ali replied that Muhammed is the 313th prophet Then the bird asked him if there was a prophet like that why was he not keeping the fourth veda in tact When Ali asked him to explain he said that the dear daughter of a sahabi named Ibnu Ubaidulla was kidnapped by Ifreeth jinn on the 3rd day of her birth and she is being brought up as an infidel for the last 16 years Why is that your prophet is not able to save herAli after hearing this marches towards King Ifreethrsquos fort There is a cave covered with a huge stone on the right side of Thurishina hill

The Story

39

It is written on it that if a human being enters into the cave he will be burnt to ashes Ali ties his horse on the stone itself and enters the fort Then Ali sees a large ocean and two huge serpents guarding it Those serpents recognizes Ali The serpents gets Ali into the fort on some conditions Then Ali sees a tree The tree tries to send Ali back but he doesnrsquot listen The tree gives keys for all the seven forts to Ali on some conditions Ali witnesses perplexing sights on opening every fort In the seventh fort Ali sees the girl who was abducted by Ifreeth guarded by a jinn Ali wakes her up Th girl says that only Ali from Mecca could enter the fort like he did She says that Ifreeth had gone for a hunting party and the sounds of his return could be heard Ifreeth on entering sees that all the forts were open and asks the girl about it Ifreeth says that he could smell man he could smell Ali When he screams and boasts that if he sees Ali he would burn him to ashes Ali jumps in front of him Ali asks Ifreeth to believe in islam but Ifreeth resents Ali then fights with the Kingrsquos guards In the end Ifreeth falls like the Uhdu hill Ali takes the girl along with him and reaches the place where Akbar Sadaka lives With the first call itself the bird greats him with saying ldquolabbaykum labbaykum labbaykumrdquo Akbar Sadaka goes along with Ali towards prophetrsquos presence saying that he is now convinced that Muhammed is the prophet Akbar Sadaka tells the prophet about his suspicion on his wife The prophet replied that it was a Kudrath (blessing from Allah) and the bird gets convinced Akbar Sadaka asks the prophet for forgiveness He takes his spouse along with him to the nest Ibnu Ubaidullarsquos daughter describes all the events happened in while she was kept in the fort In this fashion the story in the song ends happily

40

One of the most notable period in the Malayalam literature begins with Kilipattu Even though Thunjathu Ezhuthachan was the central point of this stream there are many other kinds of works like Champukkal Aattakathakal and Thullalukal Many kilippattu were written after Thunjan Even though Kilipattu are written like a bird is made to sing there are other songs in which goose coil and beetle sing the song They also could be included in the category of Kilipattu In the Akbar Sadaka song the bird asks the prophet Bilal Umar and Ali two ethical questions in poetic form The bird talks to each one of them The song could be read as praising chastity of woman Even though in the beginning the bird talks down of Muhammed in the end he apologizes and does as the prophet says Unlike Ezhuthachan who used sophisticated verses to talk about the ethical issues Naduthopil has used some perspectives which existed then and wrote about some philosophies in a not so serious manner Pakshipattu could be seen as a Mappila version of Kilipattu Those who blame Pakshipattu for contempt of the prophet should rethink based on what is said above

Kilipattu

41

Pakshipattu is a story about the loss of faith and replacement of it Stories about miracles were always used from the ancient times to spread religious belief Almost every prophet who were mentioned in Quran had many miracles associated with them They were meant to make the people of their times believe that the prophet is capable of doing things with the blessing from Allah which are not possible by normal people Many of the miracles were very majestic like splitting of the moon during Muhammedrsquos time and like the ocean split and made way for Moses There is a story about Cheraman King in Kerala who lived during the same time during when the prophet was alive that he saw the moon splitting and he converted to Islam These stories are intented make people believe that there is a power which could do any thing things majestic and beyond what they could think of In the story of Akbar Sadaka initially when the bird is asked to come see the prophet he talks down on him saying that he didnrsquot know about a prophet named Muhammed If there was a prophet named Muhammed why would such a dare thing happen like what Ifreeth did How would it happen so that daughter of a sahabi was taken away when she was just 3 days old and now itrsquos 16 years she had been held in captivity and kept as an infidel by a jinn Akbar Sadaka has lost faith in Muhammed that he was the prophet of Allah and Ali is engaged in a mission to restore it Ali enters the forbidden cave and encounters many supernatural occurrences like talking snake with 80 hoods and talking trees When he opens the forts by the keys given by the tree he sees many more miracles like fire by its own net which gets thrown by its own arrow which gets shot by its own and a wand which hits by its own afort in which a thousand women were sleeping while standing a thousand women were sleeping while sitting a thousand women were laying and sleeping Finally when he meets Ifreeth he is defeating a Waseer (guard) of Ifreeth who is 40 times bigger than Ali who had eaten 40 camels and drank 7 barrels of water Ali throws him thousands of yards up in the sky On falling down the Waseer says that if Ali catches him so that he wont die he would believe in islam Ali saves Waseer but he still doesnrsquot keep his word Ali throws him up again This time also when coming down the Waseer says the same Ali trusts him again but Allah sends Jibreel to strike Alirsquos hand so that

Story of Faith

42

the Waseer falls down and no more cheats Ali When Ali is back along with the girl a deed which would not have been possible if not for blessing from Allah and knowledge of Muhammed and valiance of Ali Akbar Sadaka becomes convinced that Muhammed is Allahrsquos prophet His faith in Muhammed and Islam is restored He goes to Muhammedrsquos presence and asks his question that how could his wife lay an egg which is not his Muhammed assures him that his wife is innocent and it was a blessing from Allah Akbar Sadaka gets convinced because it is Allahrsquos prophet who have said so He has restored his trust in his wife also

43

Shias are a group of Muslims who give more importance to Ali than other Khalifas Ali was the fourth Khalifa and one of Muhammedrsquos first disciples He was prophetrsquos close relative and used to write down Vahiyu (messages of Quran revealed to Muhammed through Jibreel from Allah)for him He was one among the ten people whom the prophet gave news of assured entry to heaven Alirsquos mother had given him the name Haider which means lion But he was known in the name Ali (one who is in heights)which his father called him Ali grew up in Muhammedrsquos house under his guidance It helped him to learn good characteristics early in life He didnrsquot lower his head in front of any idols when idol worship was very prominent in Mecca It was the prophetrsquos wife Khadeeja who believed in Muhammed first and second it was Ali The brave Ali was ready to die protecting Muhammed The prophet had married his youngest daughter Fathima to Ali Ali had fought in the battles of Badr Uhud Hantak Khaibar and Hunain In his last days the prophet came to the mosque supporting his hand on Alirsquos shoulder Ali had a main role in the death ceremony of the prophet Historians records that Ali had expectation that prophet would select him as his successor Knowledge bravery justice and simple life were some of his qualities He had every means to lead a luxurious life but he didnrsquot lead one He bought the same kind of dress for him self and his servant He went to the market himself and carried things from there to home by himself He lead a very simple life

There are several reasons for Alirsquos rule as the fourth Khalifa not being a complete success Many had lead an opulent life because of the prosperous times before Many people turned against Ali who instructed a simple life and strict control in money transactions So he didnrsquot get the support of people who wanted a luxurious life Another reason is the indiscipline of people who were with Ali Some people deliberately tried to create trouble Ibn Sabu was the one behind that Constant attempts were made to evoke the emotions of blind favoritism and person worship which Islam strongly forbids among people which made them to hate each other Propaganda that Ali being close relative was the righteous successor of Muhammed to be the first Khalifa and that right was snatched

Alirsquos history

44

away from him was spread by them Even though Ali publicly and clearly denied that claim in places like Egypt Bazra Koofa and Yemen wrong thoughts got spread Efforts of enemies of Islam to attack the religion from within itself started to see success Troubles grew as because of the differences in thinking and polarizations Tendencies of animosity created problem like in the time of Uzman The group of people who stood for Ali naturally portrayed his character in a higher position It is a result of this that a group among world Muslims do glorify Ali Viewing from this back ground pakshipattu have influenced Kerala Muslims in Shiaism

45

Naduthoppilrsquos Pakshipattu have faced a lot of criticisms from the beginning Some scholars have even banned reading it because it tells a fictitious story about the prophet The criticisms are that there is no such an event in the history and it is non-islamic and it would create misconceptions in the society All these criticisms should be looked upon but there is another dimension to it which everybody agrees that is itrsquos popularity This is a song which have been read sung and enjoyed by the common muslim a lot Thousands of its copies got printed Clarity in language simplicity in representation appropriate abstractions and augmentations and crystal clear language are the qualities of PakshipattuIt became popular because it is entertaining The male bird expelled his wife because he had doubt in her chastity His need to save the girl in Ifreethrsquos fort reflects his opinion to protect womanrsquos morality Ali does this adventure because he recognizes it The issue which the female bird raises in front of the prophet is also the same The song suggests that man and woman should trust each other

Criticisms

46

Pakshipattu is full of awesome picturisations The age of Akbar Sadaka is not mentioned in pakshipattu The poet gives us clues to guess it in a strange and beautiful way

പേിശിൽ ഈ ഭമിയിൽ ിൽകലകല കാലതലതല പേിവശാതലത ഭമി ഞാൻ അഞലച ിറം കണലട മലപിാൽ ഭമി അതല വപാല ിറമായി പിലവയാ ഭമി അതല വവളലളിതലതറയായി വവളലളിതലതറരപായി വചലപതറയായി വചലപതറരപായി ഇേലപ തറയായി മണലണതറയായിടലടഞലച റലറാണലടായി (I have seen earth in five colors It was golden in the beginning Then it became silver Then it turned bronze and then iron It has been 500 years since it has turned earth colored)

The scientific basis of this transformation should be questioned But the transformation of time and space have been beautifully illustrated in these lines If inspiring awe in the readerrsquos mind is an element of beauty in literature Naduthopil have brought his readers to the bring of itാലലപത ചവിടലട വകാണലവടതലതി ഇമാമലി (Imamali reached in just forty steps) അലതവിസലേലതിതമായി കിടകലകല കടൽ (the sea which extends till infinity) അതിലവറ കാവൽകലകാോയി േണലട ാഗങലങൾ ആ ാഗങലങളവട വലപലപം ഉദയമാം വതാടലട അസലതമം വവേയാണല (it is guarded by two snakes the length of those snakes extends from sunrise to sunset) These lines remind us of Muhyudheen Mala

ആകാശതലതിൻ മീവത ഭമികലക താവഴയം അവവേവകാടിീളം അതലതിേയരളലലാവർ (The one whose size of flag is from above the sky to below the earth)

To provide thought which guide you to infinity is characteristic of Quran It may be Quranic influence that lead mappila poets to use that kind of imagination The snake called Ibnu Umair in the song has 80 heads and 80 hoods Ali crosses the ocean sitting on it Ibnu Umair tells the marvels of the fort like this

Imagination in the Song

47

തനനാലെ കതതനന വാളണടാ കകാടടയിൽ തനനാെടികകനന ദണടണടാകകാടടയിൽ തനനാലെ കതതനന തീയണടാ കകാടടയിൽതനനാലെ വീശനന വെയണടാ കകാടടയിൽ(In the fort there is a sword which strikes by its own a pole which hits by its own a fire which burns by its own and a net which gets thrown by its own )

Magic in depiction not scientific reality is becoming evident in these lines Minds of readers and listeners get lit with wonder The depiction of things inside Ifreethrsquos fort makes evident the dangers and adventure Ali has to go through to save the girl For this poets have been using myths proverbs and supernatural powers since centuries This unique method of depiction leads the song to fulfill its purpose

48

Ali fights bravely to protect the fourth Veda Alirsquos bravery becomes evident only when the reader is convinced of his enemyrsquos huge power In Miltonrsquos world classic Paradise Lost the poet depicts devil as one with extraordinary power it was to show the greatest might of God A human level representation of that is shown in pakshipattu Even when it is agreed that the events in this story are impossible the poet tells a truth which the human race has to be convinced which is to bring purity in life The reading of Naduthoppilrsquos Pakshipattu becomes creative only when that is understood Using the secondary imagination which Coleridge says genius people possess like Aristotle had proved before imagination becomes creative this could be experienced by the reader on careful reading of Pakshipattu Like moral stories and parables the poet presents Pakshipattu Writers write stories and songs like parables to present philosophies

The prophetrsquos philosophy that even a bird should be given justice should be noticed It shouldnrsquot be meant that Pakshipattu is completely righteous There are attempts to patronize great men like Bilal and Umar who had led a saintly life The song even patronizes prophet Muhammed who is called the Darling of the Mankind But when he realizes his mistake Akbar Sadaka asks for forgiveness The poet in his excitement to praise Ali would have forgotten and written things which shouldnrsquot have been written It would be appropriate for the reader to forgive the poet for the prophetrsquos teaching was to forgive even your enemy

Message in the Song

49

There are few things which are entirely non-Islamic in Pakshipattu They shouldnrsquot by any means could be justified The serpents who guard the sea asks a favor in return of helping him cross the sea The serpents says- ldquoYou are the one who gives the card to enter paradise during the day of Khiyamat give us also cards during that dayrdquo Ali replies that he would give him a great card This is completely wrong according to Islamic principles because even the prophet canrsquot decide who enters heaven So those lines are absurd The concept that tree bends for men has beauty It is okay if its a display of respect but its impossible according to Islam The tree also has a wish since it is a Sunnath for muslims to brush teeth the tree asks to give him that Sunnath This even is also not possible In the end of the song the poet pleads to Allah to forgive him for any mistakes in the song he had committed

Errors

50

Mahathaya Mappila Sahithya Paramparyam- C N Ahammed Moulavi K K Muhammed Abdul Kareem

Mappila Shaili- N K A Latheef

Muslim Samoohika Jeevitham Malayala Novalil- Jamal Kochangadi

Pakshipattu Oru Punarvayana- Ibrahim Bevinja

Muslimingalum Kerala Samskaravum- P K Muhammed Kunji

Mappila Muslims of Kerala- Rollan E Miller

Islam in Southern India- W P Warren

Mappilapattinte Thayverukal- V K Kutty

Arabi Sahithyam- Prof V Muhammedali

Onninte darshanam- M N Karassery

Kozhikotte Muslimkalude Charithram- Parapil Muhamed Koya

Islam VIjnana Kosham

Keralathinte Samskarika Charithram- P K Gopala Krishnan

Bibliography

51

Mr M A Abdu Rahman

Prof Abdul Satar

Mr Abdulla Mogral

Mr V Abdul Gafoor

Social Revolution in a Kerala Village- Dr A Ayyappan

The Cultural Heritage in ndia- Edited by haridas Bhatacharya

Bharateeya Chinta- K Damodaran

The Growth of Islamic thought in India- Dr Tharachand

Cochin State Manual- C Achutha Menon

Courtesy

52

53

54

7

Kerala heard the message of Islam during prophetrsquos lifetime itself and received one of the first task forces of Islam in its soil The ancient trade relations with the Arabs lead to this early beginning of Islam The simple lifestyle and humble behavior of Malik Deenarrsquos group were attractive to the people of Kerala The historian Sheikh Sainudheen Makhdoom in his Thuhfathul Mujahidheen describes the freedom Muslim missionaries received to spread their religion- ldquoNo other Hindu will ever attack a converted muslim Even if he belonged to a lower caste other Hindus will treat him like any other Muslimrdquo The kings encouraged conversion to Islam Logan describes it- ldquo The Muslims are increasing in their number The main reason for it is the conversion of lower cast Hindus The conversion is not only allowed but also encouraged and ordered by the Zamorin One or more members of every fishermen family were required to be brought up as Muslim to serve as sailors in Arabian ships This tradition had been continuing till recent timerdquo

It is not only the encouragement from the high levels of society that lead thousands of the downtrodden to Islam but also the strong desire to escape from the dark prisons of the evil cast system which was present in Kerala society Islam was the call for that rebellion In Islam an Arab is not greater than a non-Arab a white man is not greater than a black man When in his last speech the prophet said that ldquoonly the one who is very careful in his affairs will be loved by Allahrdquo the Muslims of Kerala rose to a new dawn Jawahar Lal Nehru points out the impact of Islam in India ldquoIt reveals the evils crept into the Hindu society The dogmas of caste untouchability and the horrifying distancingrdquoThe brotherliness and philosophical equality in islam was very attractive Particularly for the Hindus for whom a conduct even with a hint of equality was denied

The belief that there is only one creator is the basis for human equality and brotherhood Only the one God is worthy of worship This concept called lsquoThouheedrsquo is the foundation stone of Islam For the Kerala society who worshipped more than a thousand Gods this idea was revolutionary The low castes were not even allowed to pass by the temples which worshiped the Gods of high castes They had to attain punya by offering fowlrsquos blood and toddy Islamrsquos

Islamic influence in Kerala lifeTranslated from the original aricle Islam Matha Swadheenam Kerala Jeevithathil from the study Mappilasaili by NKA Latheef published by Vachanam Books Calicut First published July 2010

8

invitation from these ancient tradition to the modern and refined monotheism gave birth to a thought revolution Monothism doesnrsquot support inequality The equality in front of God reflects in the social life as well The Mappilas of Vadakkan Pattu (folk song tradition in Northern Kerala) who stopped Chirakkal Thampuranrsquos(a native king in northern Kerala) procession is a symbolic representation of this influence in belief The chieftain of the King after hearing peoplersquos reason for not to follow old rules couldnrsquot say anything in return and explains to the King what the protestors were asking-

എലലലാരേയം പടചലച തമലപോരാ ഓേകലകല വയലതയലാസമിലലലരലലലാളിചാളകലകം വവയിലറികലകലരലലലാരകാരലാതലതം വവയിലറികലകലരലലലാേണലടരമാേരപാലറികലകലരലലലാപടരചാരാ വയലതയലാസവമാലമിലലലരകാരലാതലതം ചാളകലകം ഒേ രപാവലയാണലമഴയവമ തലവയതല വപയലിരലലലഅങലങവയളലള ിലകലവകങലങാണലഎലതി തമലപോൻ രപാകലരേംഞാളങലരങതറലറിടലട ിലലകലകലതല (The God doesnrsquot have any differences The sun sheds light on the Kingrsquos palace and the peasants hut alike it rains on them alike but then why do we have to keep away yards from you when you come) This courageous proclamation that there is no difference between the King and the subject reflects the great ideals of Islam

Those who came to Islam believe in the life after and strived for success in it Trade was one of the major livelihoods Quranic verses prohibiting interest and promoting trade encouraged them It was a time when Arabs had monopoly in world trade After the commencement of Islam the relation with the Arabs strengthened Spices which were considered more valuable than gold and jewels in Europe started to be shipped from Kerala Historian K M Panickar points out that it was the Kerala Muslims who lived in the shores who lead this trade It was due to the interest shown by the Muslim traders in the beginning of the 14th century that Kozhikode

9

became an international port Ibn Batutah records that traders from all around the world were seen in Kozhikode Muslims had the control over food and cereal distribution K P Padmanabha Menon records in Kochirajyacharithram - ldquoThere wonrsquot be enough rice to feed the whole country Mappila traders bought rice from outside the country and sold them in the towns and the countrysides It wonrsquot be difficult for the Mappilas to create a famine if they wish to do thatrdquo but being followers of Quran which strongly prohibits and condemns black-marketing extortion and cheating in measurements they were always honest traders Ethics were respected in trade and the monopoly in trade made Muslims a decisive force in the society

The Marakkars built a strong naval force for Kerala and they were well known in sea trade Based on this domination in land and sea trade historian Dr Ayyappan records ldquoIn creating the backbone of the wealth here the Mappilas who shared blood and religion with the Arabs had a big rolerdquo The improvement in trade through them helped Kerala to develop New towns were born in the coastal lines Buildings were built with corner tiles and rectangular bricks like in the Middle Easter countries Wood trading centers were started Timber export from Kallayi started during that time Pottery hat-making and dyeing industries also started during that time City systems were built around jama-at mosques with importance given to trade Remains of this could be seen in places like Chaliyam and Dharmmadam Wide roads were built in villages Arabs had started to exchange coins from the 7th century It lead to the end of barter system in Kerala Arab-Persian words which are still used in the field of trade are examples of the Muslim influence nikuthi(tax) bakki(rest) vasool(attain) inaam(prize) anamath badal(instead) tariff rokkam(ready money) karaar(agreement) dallal(brocker) khabool(agree) sraappu(coin exchanger) hammali(porter) khalasi- all these words are from Arabic Bazzar samanam(goods) nirakku(rate) sumaar(about) sharashari(average) kammi(less) gudaam(godown) thrass(balance) aasami(cunning fellow) bakshippu thayyar(ready)- all these are Persian words Among the goods of trade bathaka(water melon) vazhuthina musambi sabarjal sakkoon pazham uruman pazham(pomegranate) masala uluva

10

kunthirikum saboon(soap) neelam(blue substance) aalathu kadalas(paper) makkacholam(maze from Mekka) surka(vinegar) are Arabic Thakkali(tomato) koorka(a ground tuber) karakka(dates) badam(almond) pista kismis(raisins) angoor chakkara gothambu(wheet) and achar(pickle) are Persian

Muslim invasion also influenced the dressing style and the food habits Before Muslim invasion happened the male dress was only an ottamundu(a single piece of clothe) The caste system had that no women except Brahmin could cover above their veist Swami Vivekananda had praised Muslims for their contribution for the change from that shameful situation to wearing tailored dress The world encyclopedia records that interesting facts could be gathered about the socio-economic developments in India due to the spread of Islam from the phonetic origins of the names of different silks and other clothes Jubba Kamees shammies pajama lungi rumal shawl kalmeja papas shervani- all these are Arab- Persian words Conversion to Islam was also called ldquoKuppayamideekkalrdquo(to put on a clothe) Historian P Balakrishnan points out the influence of the dressing style of Muslim hoories in the female costumes in kathakali

Muslims contributed to the Kerala cuisine through a variety of Arab-Persian dishes and mixing of their recipes with those which were present here It ranges from the Persian kingrsquos biriyani to the nadan kanji chicken biriyani egg biriyani fish biriyani prawns biriyani kanji rava kanji dal kanji jeer kanji beans kanji marunnu kanji(medicinal kanji) coconut kanji jagiri kanji Rice dishes- biriyani ghee rice irachi choru thenga choru chakkara choru Pathiri- kuzhal pathiri thurtki pathiri kay pathiri chuttu pathiri mutta pathri madakku pathiri net pathiri Appom- muttayappam maniyappam cheeppappom chakkareppam madakkappam idiyappam chakkareppam calthappam ottappam neyyappam arrerappam Mutta surkka muttamala manda and unnakka are special dishes Chaps kuruma pidi and samosa are made of meat drinks like sarbath falooda tea and coffee are Persian and Arabic Mappila cooking is a unique art

Even though Muslim influence could be seen in every aspect of the cultural life in Kerala above everything the strong desire for freedom and human right which Islam arose were of key importance in the fights against the feudal system and imperial powers in Kerala

11

12

ldquoThere are some universal rules in the history of literary traditions and cultural growth Different groups of people could acquire the same kind of development or face the same kind of problem The human minds could find common responses for common problems When common problems and common responses happen it is quite natural that in literature which reflects them there will be similarities in thought emotions and imaginationsrdquo1

This discovery by the Marxist critic V M Sirmanski gives us a measure to evaluate the early literary works in malayalam

The Brahmanical dominance which existed in Kerala was so complete and powerful such dominance could not be seen in anywhere else in India The famous anthropologist V Ayyappan says ldquoFrom 16th c to the middle of 19th c till the British interrupted in it the cast system in Kerala was similar to the apartheid in SouthAfricardquo2

In a social system which saw Brahmin as God Brahmin even had the power to fine the King The dominance of the colored was built upon cast system Untouchability and ranks in the society grew up through the superstitions and malpractices which the cast system created During that time the sexual relationships in the matrilineal families in Kerala were so out of hand we wonrsquot be able to imagine it now The moral science of the Namboothiri was two faced He could have relationships where ever he wanted but the Namboothiri woman was allowed not even small excuses in her discipline they were subjected to expulsion from the society in a very heinous manner The relationship between Nair women and Namboothiri was given legal value only in 1896

Nair society which had the second rank in the social hierarchy gave divinity to the Brahmin connection The colored could butcher the the uncolored if he passes by few yard near him The uncolored is not allowed to walk through public roads He was not allowed to use umbrella footwear or any jwellary He was not allowed to even cover his naked body His woman was not allowed to cover her breasts and had to show respect to the higher caste by showing it to them

Social Life in Kerala 15c- 19c

1 Tharathamya Sahithyam Thathvavum Prasakthiyum p 36 (Prof P O Purushothamann Pilla Kerala Bhasha Institute 1958)2 Dr A Ayyappan- Social Revolution in Kerala Village p 123

Translation of excerpts from the article Samoohya Jeevitham Malayalanovalil from the study Muslim Samoohya Jeevitham Malayala Novalil by Jamal Kochangadi published by Kerala Sahithya Akademi Thrissur First published in March 1998

13

Evenhe justice system was partial It was not taken seriously even if Brahmin committed a murder but the lower casts were subjected to cruel torture even if he steals a coconut In the feudal society the fate of a large group of people were to work like slaves and get tortured like animals It could be noticed that the winds of change always came from outside the Hindu society Dr Tharachand opinionated that the lsquoBhaktirsquo movement which shattered the cast system feudalismreligious dominance and priesthood in the 16th c was the defense mantra for the Hindu society against the influence of Islamic culture3 lsquoBhaktirsquo movement which came to Kerala through Thunjathu Ezhuthachan did not bring any fundamental changes in the social structure But Hyder and Tipu ordered to collect tax on land without any consideration of cast and gave the first blow on the Brahmanical total dominance which existed here for a thousand years in Kerala Afterwards this gave rise to a peasant group who would question the feudal system It was long after Tippu had ordered for the right of women to cover their breasts and discouraging polygamy that Kerala women demanded for their right to cover their nakedness That too was Channar women who were Christians It was the Christian society who first decided to leave Hindu practices such as untouchability Thalikettu (name of an elaborate marriage ceremony of the Samanthans Nairs Maaran and Ambalavasis) and pulakuli (a custom in old Malabar A few days coming after death of a close relative are considered as PulaIf one touches a person who has pula he should immediately take a bath The bath taken to remove pula is known as Pulakuli rite) The contact with semitic cultures brought the first changes in the Hindu society This external influence is evident in the later period also Prof N Krishna Pilla opinionated that it was as a result of the visible and invisible spread of British rule and the changes it brought about that interest to learn English and modern education spread4 The works of foreign missionaries laid the foundation for the development of Malayalam language literature and education Dictionary by Herman Gundert and the early news magazines like

3 Dr Tharachand - History of Philosophy Eastern and Western p-489 Vol-14 Prof N Krishna Pillai - Kairaliyude Katha p 252 (1992)

14

lsquoPashchimatharakarsquo nurtured the reading interest of the common man The legal system which the British introduced in Malabar made both the Brahmana and the Chandala same in front of the judiciary Educational institutions which rose here and there became the energy source for the thoughts of change

The coming of press and the shift from Sanskrit to a more orally influenced prose energized the communication of the common man like never before

A notable development was the sense of identity which grew in Nair society Young Nairs raised their voice against Namboothiri relations The relations were given legal protection He got out of the chains of matrilineal and joint family systems and went in search of more freedom The improvement in technology opened new ways of livelihood in agriculture trade and other services The walls between different social groups started to collapseThe movement lead by Shri Narayana Guru among the Eezhava and Pulaya against cast system had a revolutionary task to fulfill It organized other groups of people as well The institution to humanize Brahmin started from within his own community The Muslim and Christian community wasnrsquot only spectators they also became part of these changes and assimilated from them

15

ArabiMalayalam

16

In the history of the development of languages the role of missionaries are very important Missionary activities without language which is the means of communication is impossible Where ever the the early Arabs who were the messengers of Islam went a compound language formed which was a mixture of Arabic and the native language Arabi-Malayalam is a language in Arabic script formed in Kerala Even though its main aim was religious study it became the main means of communication among the common Muslims of Kerala because of its popularity They used it in their day to day life Their letters were in Malayalam written in Arabic script A vast majority of Muslim women also knew how to read and write Arabi-Malayalam Along with the development of this compound language new kinds of literary styles also nourished it was the interest shown by this language to receive and assimilate words from any language that enriched it Even when Malayalam was an incomplete written language called ldquoVaramozhirdquo Arabi-Malayalam was rich in vocabulary It was because it assimilated words from not only Malayalam and Arabic but also Persian Sanskrit Tamil Kannada and Thulu It has words even from English The historian P A Syed Mohammed claims that even before the earliest text in Malayalam ldquoRamacharithamrdquo was written Arabi-Malayalam was in use taking clues from Arabi-Malyalam poems with Chenthamil(early Tamil) influence The people who handled this language were Muslims of Kerala especially Muslims of the Malabar region who were called Mappilas and so the language was called mappila language and Mappila literature

There are many extremely valuable books in the Arabi-Malayalam prose tradition Quran has been translated into Arabi-Malayalam Many other important texts have been translated from Arabic to Arabi-malayalam Not only religious books but also books on subjects such as history medicine and law were written There are many brilliant works in creative writing in Arabi-Malayalam The earliest novels in Malayalam are Pulleli kunju(1882) Kundalatha(1884) and Indhulekha(1889) the Arabi -Malayalam translation of the Persian novel Chardarvesh is older than all of them Alif laila va Laila which are the Arabian tales was translated by

ArabiMalayalam Languageand LiteratureTranslated from the original aricle Mappila Sahithyam from the study Mappilasaili by NKA Latheef published by Vachanam Books Calicut First published July 2010

17

Kariyan kunjumoosa There are many books of which authors remain anonymous

Many newspapers and magazines were in circulation in Arabi-Malayalam Syed Sanavullah Makthi Thangal is notable in this field A century ago he ran a newspaper called ldquoThuhfathul Akhyarrdquo Till now its acknowledged that ldquoHidayathul Ikhwanrdquo by Syed Abdulla Koya Thangal who died in 1908 is the first ever Arabi-Malyalam magazine Many scholars have written Arabi-Malayalam dictionaries which shows the development of the language Muhammad Koya Thangal wrote a trilingual dictionary Arabic Malayalam and Sanskrit

Social reformists such as Sanavulla Makthi Thangal Chalilakathu Kunju muhammad haji Vakkam Abdul khader moulavi Kulangara Veetil Moythu Musliyar and Seythalikkutty Master tried to improve the Arabi-Malayalam script to nurture Mappila literature along with the developing language Makthi Thangalrsquos Mouleemul Ikhvan (1910) was written improved script Vakkom Abdul Khader Moulavi gave modern form to the symbols Mappila language before and after these improvements are very different Following is an excerpt from the Arabi-Malyalam Quran translation by Mayinkutty Elaya in 1867 He translated 7th verse from chapter 39 as follows

ldquoവവാേ കറലറം വചയലവത തടി ചമകലകയിലലല രേവറ വവാേ തടിലവറ കറലറതലതിവ പിലവ ിങലങവള റേലേിവകലവകാവളലലയായിേികലകം ിങലങളലകലകവളലല മടങലങം താം ിങലങൾ അമൽ വചയയലലരാലല ആയിേലിേില അങലങതലവത യാവല വകാണലടല ിങലങരളാടല അവൻ േിശയം അേവികലകലതല മലം ിചയം തലവ അലലലാവയാകലതല അറിയലരാായിേികലകം ഖലലേകളിലവറയകതളലള യാവലവകാണലടല ഒകലവകയംrdquo

18

In 1961 K Ummar Moulavi translated the same as follows

ldquoയാവതാേ കറലറകലകാേം രവവറാോളവട കറലറം വഹികലകകയിലലല പിലവ ിങലങളവട ാഥലവറയടകലകവലകലകാണല ിങലങളവട മടകലകം അപലരപാൾ ിങലങൾ േലപവേലതതിചലച വകാണലടിേലതിവ പറലറി അവൻ ിങലങരളാടല പറയം ിശലചയമായം അവൻ ഹദയങലങളിലളലളതിവപറലറി അറിയലവാണലrdquo

It would be felt as the language of Arab-Malayalam in the early works were not pure All the ancient texts has the same defect There is an opinion that Ramacharitham is not even a Malayalam text The language then was a mixed language Naturally Arabi-Malyalam also has that influence The limitation in the script was a major reason Change happens in the language after change in the script Even though many people wrote with interest gradually Arabi-Malyalam faced decline The improvement in public education changed the condition of Arabi-malayalam as the main medium of communication Malayalam started to be used as the day to day language Even though a number of poems were written in Arabi-Malalyalam after that also

19

lsquoArabicrsquo is a word more connected with a language beyond being a name of a group tribe or a place It is the youngest among semitic languages Among the semitic languages like Hebrew Suryani Arabic Assyrian Babylonian Ethiopian Phoenician Aramaic and Sabian Arabic is the most prevalent language in use in all the fields today Hebrew is the official language of Israel Suryani is used in some Christian churches for religious rituals Among the rest only Ethiopian is alive today1 Arabic has more semitic character in grammar and pronunciation than itrsquos sister languages and the protection of the language must have been thought a part of Arab culture and racial purity There is reason for this- ldquoGeographically the Arabs lead a very isolated life Mixing with other groups of people were impossible for them Therefor no other culture could shed lights on their civilizationrdquo2

The early Muslims who had Arabic as their mother tongue believed that not only their religious beliefs and traditions and cultural identity but also their language should not be destroyed by the attacks from other cultures Arabic was not only the means of communication for them but it was the holy language in which the Holy text was revealed Nothing should get mixed in it The structure of Arabic language is such that a small change in the pronunciation would make a huge change in the meaning Multiple meanings of a single word makes Arabic vocabulary very vast Because of all these reasons the regional languages in the lands where they went with the message of Islam created a problem for the early Muslims There were efforts to find solution for this problem in the beginning of Islam itself A new programm for the Arabs to teach Arabic was created by a ruler named Hajjab Ibnu Yusuf in Hijra 60 The method was giving one or more dots under or above of some characters and adding few other symbols3 In that way new mixed languages were born in many lands where the Muslims convoys went In Iran with the commence of Islam along with the Zoroastrian religion Pahlavi language also disappeared The Persian language became richer using the Arabic alphabet The same happened in Turkey also 80 of the vocabulary in modern Turkish language is from Arabic The

Kerala Muslims Language and Literature

Translation of excerpts from the article Samoohya Jeevitham Malayalanovalil from the study Muslim Samoohya Jeevitham Malayala Novalil by Jamal Kochangadi published by Kerala Sahithya Akademi Thrissur First published in March 1998

1 Prof V Muhammad Ali - Arabi sahithyam (Kerala Bhasha Institute)2 T Jamal Muhammed - Arabikalude Charithram (Kerala Bhasha Institute)3 Dr P M Abdul rahman - Sankara Bahasha Shaili (Institute of Mappila studies)

20

influence of Arabic on Hindi gave birth to Hindustani and Urdu Mali language is written in Arabic script It was because of this strategy by the early Muslims that mixed languages like ArabiTamil ArabiKannada ArabiSindhi ArabiPunjabi and ArabiBengali were born ArabiMalayalam is also part of it

The idea that the Vedas are so divine and that they shouldnrsquot be written was the reason behind the tradition of learning by reciting Recitations by Brahmins and Quran recitations by Muslims are examples of that belief4

The orthodox Muslims till recent times believed that it is wrong to even step on the chalk dust fallen from writing Arabic words There were a number of Arabic scholars in Kerala because of the ancient connection the land has to the language There are many Arabic books in Kerala which are not there in Arabic or any other Muslim countries5 lsquoPathu Kithabukalrsquo was used for basic education Khaidul Jamia by Ahmed Rafthani is believed to be the first Arabic text written by a Keralite Ponnani Valiya Sainudheen Makhdhoom (1468-1521) have written many Arabic texts including both prose and poems Shaikh Sainudheen second is the author of the famous book Fathahul Mueen Thuhfathul Mujahidheen written by Cheriya Sainudheem Makhdoom is the early historical text which paved the way for people in search for the history of Kerala Assaiful Bathar by Mampuaram Syed Alavi Thangal was a rebellious text against the British government The early Muslims assimilated from the local language and culture as well It was Malabar Muslims who spread Kolezhuthu (Derived from vattezhuthu and written using narayam on plam leaves) It was in use till the 19th c

Even though ArabiMalayalam started as a means for religious preaching and day to day communication later on it became a powerful medium for the Mappila imagination The Muslim scholars of that time might have thought that because most texts in Malayalam were about Hindu mythology learning Malayalam language would lead to movement away from the religion It might also be a reason for the birth of ArabiMalayalam Muslims of that

4 P K Muhammed Kunji - Deseeyodgradhanam oru Padanam (Current Books 1987)5 P M Muhammed Moulavi - Keralathile Arabi Granthakaranmar (Kerala Muslim Directory 1960)

21

time had designed secret number languages like Akkakettu and secret languages like Mykurudu6 Akkakettu is a special code language like Abjad in Arabic in which they communicate through numbers Even though later on they inter-mixed with the main stream Kerala society a tendency to alienate from the main stream have been a characteristic of the Muslim society It points towards a complex duality in the social personality Muhyudheen Mala by Qazi Muhammed is the earliest work in ArabiMalayalam There is no other text which has influenced the Muslim history in Kerala like it had All Muslim women had to learn Muhyudheen Mala to get married during that time This text says the legend of a saint named Shaikh Sainudheen and it wasnrsquot in accordance with the Islamic ideals based on monotheism But itrsquos literary beauty and musical quality gained popularity among the people Its influence was like that of the Bhakti movement in Kerala

It was almost during the same time period that both Adhyatma Ramayanam by Thunjathu Ezhuthachan and Muhyudheen Mala by Qazi Muhammed got popular among the Hindu-Muslim societies It was the time when the Portuguese came It was a time when non-Brahmins were denied learning Vedas that Ezhuthachan who was a non-Brahmin came with the Kilipattu The work of Ezhuthachan gave Dravidian character to the Malayalam language which was ridden with Sanskrit words Many Dravidian words and usages could be seen in Muhiyudheen Mala as well

Muhiyudheen Mala also has the Tamil flavor which many ancient texts and Sandhesha kavyas have7 Muhiyudheen Mala was written approximately 420 years ago Thunjanrsquos periode is also the same His Ramayana was written in thaliyola and kept in homes The part he played in popularizing Malayalam script gave him the title of the lsquofather of the languagersquo The place Thunjanrsquos Ramayana got in Hindu homes Myhiyudheen Mala had in Muslim homes Mappilappattu was a medium for Muslims to express their aesthetic sense and imagination While men sang Kissa pattu women enjoyed

6 M N Karassery - Onninte darshanam (Poorna Publications Kozhikode)7 P K Muhammed Kunjhi - Muslimkalum Kerala Samskaravum p 205

22

singing Sabeena Pattu together There is an opinion that they are similar to Harikatha kaalakshepam and Paatakam8 Till recently father and daughter used to write to each other in Arabimalyalam in poetic style There is a song called Vasoori keerthana Mala which describes about 18 different kinds of small pox There is a song on Ashtanga Hridayam Theyyam and Narikkali were part of Muharram celebration of the Dawoodi Muslims who were Shias and Dhakni muslims who were Hanafis After some time the scholars prohibited it declaring it non-Islamic

Moyin Kutty Vaidyar wrote a brilliant love poem called Badarul muneer Huznul Jamal inspired from a Persian story Even though many of his songs were inspired from persian tales they became different with his unique writing style It was Moyin kutty vaidyar who wrote with a background of kerala even before Ulloor wrote Uma Keralam which is considered to be the first poem to have a real Kerala backdrop by many scholars9

The roots of mappila pattu goes into the Kerala culture At the same time they didnrsquot lose touch with Arabian poetic devices and style of singing and interest towards Arabic vocabulary They are a result of cultural interaction There were efforts to modernize and use Sanskrit words on Arabimalayalam poetry Badar song by Chakeeri Moytheen Kutty is one of them

News papers religious magazines and even the first magazine for women were published in ArabiMalayalam Once even political pamphlets were printed in ArabiMalayalam During the time of Malabar riots Britishers banned many books Cheroor Chintu was one among them All these shows the influence this mixed language and literature had among the common Muslim people

Many Mappila songs are based on Arab and Persian stories The name for the section of Kessa pattu itself suggests that they are about stories Char Darvez which was published in Hijra 1303 is a translation of a Persian novel Even though the book the Great History Mappila Literature says that Alavudheen Khamar Samaan Umarayyar Ameer Hamza Gulzanobar Zubaida Zainaba and Khilar

8 Parappil Muhammad Koya - Kozhikotte Muslimkalude Charithram9 Balakrishnan Vallikkunnu - Samanthara Sahithya Veekshanam Moyinkutty Vaidyarude Krithikalil

23

Nabiye Kanda Nafeeza are novels in ArabiMalyalam they donrsquot fit into modern idea of a novel

Many of these novels had deformed and handicapped Malayalam in them It could be said that works like these from those who call themselves as scholars held many young Muslim people from learning their mother tongue and pulled them back from rising to the modern times and remain illiterate This was a danger caused by a some religious scholars ldquoIt is sad that some people write and publish without knowing any language structure pronunciation or grammarrdquo10 says Sanavulla makthi Thangal who was a social reformer and scholar in the ends of 19th c During the juncture when malayalam got separated from its Dravidian roots and got influenced from Sanskrit and Chantamil Muslims did not pay much attention to their mother tongue The time during when Mappila Muslims did their religious practices and preachings in Arabic and communicated in their limited rustic language alienated them Its literature including Mappila songs got limited in the Muslim population itself Non-Muslims who couldnrsquot read ArabiMalayalam were not able to read or enjoy them Even though it is necessary that research in depth should be done about works writers in ArabiMalayalam and the time period being a mixed language it couldnrsquot be said that it will exist or it should exist It has fulfilled its duty as a medium of a an age and bid goodbye Now it is not possible to develop a language with complicated words from foreign languages There is nothing to mourn upon the fact that during this time of printing press and unification of language ArabiMalayalam is drowning in the mainstream language 11

10 Sanaulla Makthi thangal - Sampoorna krithikal11 Dr K N Ezhuthachan - Arabi Malayalathinte Bhavi

24

Mappila Songs

25

Music and arts have a timeless influence on the society It is the medium through which creativity has been transferred from generations in written and oral forms even to the illiterateIt allowed the working class enjoy the sweetness and bitterness of literary creative experience

Like in any other society Mappila songs are result of the Muslim invasion in the Malayali coasts Evidently Mappila songs should be seen as a metaphor for the creation of social awareness It is very unscientific to approach arts and music with a consideration to age grouping because its not distant for even the illiterate

Mappila songs Arabi-Malayalam becomes relevant because of the cultural originality in their tunes which came from generations to generations The creativity in the tunes is of importance because it is known to even the illiterate Folk songs reflect life in them unlike the short-lived instrumental music in films A scientific research is necessary in the field of mappila songs in which magical realism flows though itrsquos veins

For women whom education and literacy were a distant dream particularly the Muslim women Mappila songs were a medium which united different generations together To the Muslim women to whom education were prohibited Mappila songs were a rising song given by the invasive Muslim civilization Other religious groups like Christians also had their own folk song tradition which had the same consequences

The presence of a semitic society came to Kasargode along with the ship of Malik Deenar Sermons didnrsquot establish the presence of that society and make it stand the test of time They successfully got mixed with the native culture in KeralaAs a result of that kind of unification that a mappila song culture is prevalent for generations in the Mogral village in Kasargode More than an inborn talent music is life itself for them

Mappila songs were rising songs and declaration of freedom for Muslim women who were denied education by the vested interests

Mappila SongsIntroduction

26

of priesthood and male domination The acceptance to mappila songs in which the prophet and birds were the characters was beyond what their author had thought The lsquomalarsquos (songs) are rich with hero worship and there are stories about heroines also like in Nafeesathu Mala

Music is used in medical treatments now It is not so long before that to console a woman giving pregnancy women sat around her and sang Nafeesathu Mala There were songs to give spirit to the warrior going for battle There are lullabies and satirical songs in Arabi-Malayalam which still people sing

Many Arabi-Malayalam songs are influenced by magical realism The messages from the immortal art forms and even the doubts which they awake influence peoplersquos minds Theatre and music have an integral part in the social changes in Kerala Literacy was the guiding light for renaissance Art can shed light in peoplersquos minds and trigger revolution Even though there are Mappila songs in Arabi-Malayalam and pure Malayalam which influence people irrespective of their age beyond entertainment itrsquos influence spreads on the backdrop of God worship and hero worship therefor mappila songs in Arabi-Malayalam are treasures in language and culture They become ever living because of the clarity in their cultural background

Art and music forms are symbols of a live society Arabi-Malayalam songs could be seen as agents of indirect woman empowerment

There are Mappila songs for every occasion like birth death marriage feast offerings to God football agriculture battles and loveThere are Mappila songs in kannada also There are set rules and grammar for this range of music Encouraging language is encouraging humanity The works of TUbaid and Moyikutty Vaidyar should be studied closely These are invaluable assets for present from the past A new generation of Mappila song writers and instant poets are a unique experience in the village of Mogral A generation in whose

27

veins the sweet tunes of Mappila songs are dissolved will makeanyone wonder The style of their singing underlines the humanitarian face of music It is not only language but also the culture which is being transferred with the songs Mappila songs are guiding lights in the journey of life

Arabi-Malayalam which shed the light of informal education for the Muslim woman who was denied literacy and education could only be seen as a streak of light in the dark cloudy sky when viewed through the rear view mirror of time Pakshipattu written on Khalifa Ali radiating hero worship could be read on the grounds of Shiaism Mappila songs have turned to the form of worship and offering to God in certain sects

Mappila songs shouldnrsquot be rated on the basis of new trends and popularity votes of today This poetic stream of self expression should be read on the basis of literary values as well as its influence on social and cultural spaces

For the people of a Holy book which called itrsquos people to read and recite Mappila songs are steel swords It is not only poetic justice that like the ishals which doesnrsquot stop raining and changes night into day centuries ago it was the Islamic invasion that gave the magical wand of magical realism to Spain

28

Mappila songs have a very important place in the songs of Kerala G Shankara Pilla says ldquo It may be difficult for one to enter into the complex lsquoManipravalamrsquo(mixed language) of Arabi-Malayalam into its poetic devices and decorations but once these hurdles are crossed a magical world of is awaiting himrdquo Many poems rich with poetic devices such as upamalangaram ulprekshalangaram and uniuqe ideas are there The rhyming sequences in Mappila songs leave poets of other language perplexed The main kinds of rhyming are kambi kazhuthu valkkambi and valinmel kambi Unique vrithams (essentially a tune or a rhythm) are speciality of mappila songs The songs which are bound to the rules are more beautiful Many different branches like padappat (war song) kissappatu(story song) mangalappattu(wedding song) maduhu pattu(stories of saints) thalolappattu(lullabies) upadeshappattu(advice songs) and malappattu(offering song) The songs of our grand parents come from a time beyond our perception handed over through many generations

There are many songs printed in Arabi-Malayalam whose author or the time which they were written are unknown Aadi mutual puranam Oppana murukkam Mylanjippattu Mazhaya ammayippattu Pazhaya Mihraj pattukal Hakhana Kombu Vakavalippattu Daniel nabi kissappattu Isa nabi kissappattu Thrikkalyanappattu Noolmala khanda kavyam Prophet Ibrahim kissappattu Pazhaya valiya kachavadappattu Jaufar thayyarppattu Mundirbunuaveel kissappattu Pazhaya yaseed pattu Falurathul khudsu oppanappattu Aandu hashu pattu Puthiya thrikkalyanappattu Muthumala multhasiminte pattu Malik ibnu deenar kissappattu and Vafathu kissappattu are only few of them There are many other handwritten poems also Among these is the ldquoMappila Ramayanamrdquo which Dr M N Karassery discovered The mappila flavor in the song is very interesting

കലം മലയം രകറികലകീഞലഞ വശമലപഞലവഞേകലകം വലവാേ സലദേിലാവണലവറ വപങലങളമലമാ രപാലവപേതലവതാേ പാതാളതലതിവല സൽതലതരാവേ മിലം വപാചലചണി കമമണി േീവി ശർപണഖകാലകലവകടി ഹലാകലകി സൽതലതാൻ മയയതലതായി ശീലംരകടലരടാൾകലകിലം രവണം മാപലപിളവയാല

Mappila Songs History and InfluenceTranslated from the original aricle Mappila Pattukal from the study Mappilasaili by NKA Latheef published by Vachanam Books Calicut First published July 2010

29

ആങലങളലാവണ ോജാരവാടല സങലങതിവശാലലലിവപങലങളല കണലടാൽ സമമതമാവണലവേവശാലലലി

These are few lines from Mappila Ramayanam It has similarities to the folksongs from Northern Kerala called lsquoVadakkan apttukalrsquo C N Ahammed Moulavi and K K Muhammed Abdul Kareem found two epic poems unpublished and authors anonymous One of them tells history of the battle of Badar and the lines are very ancient The other epic poem is lsquoRausulgulrsquo which gives historic description Few lines from the part which talks about the valor of Hazrath Ali

ആകം അസദലലലതങലങൾ അലലവത പലിരപാൽ പടയിൽ വീകം അലിയാർ സിഫതലതം വിേതലതവതാേല പാേിൽ

Many of the songs by anonymous poets are very popular lsquoAadhi muthal puraanamrsquo is a very ancient wedding song lsquoOppana murukkamrsquo is also a very old song

മാണികലകാമണിമതലത മഹമലമദിാ മഹേലേതാൽ യദർതളലളാ തിേിരാകലകാരല തിേിരാകലകം തിേിവവാളിവതിാവല തിേിവവാളി വവമലപിദിമിർ വപാങലങി

The style of ancient lsquoMylanchirsquo songs go like thisമണിമറയിൽ സവേലകലകം തലിലാവയ പീഡം അപലപീഡം ഏറിപലരപായല ഒപലപ വവകലരകണം ഒപലപ കാണാൻ വപേിരയാൻ തണ രവണം വപേിമയിലളലള മലാഇകലകലമാേം സഫല ഒപലപിചലചളലള മലാഇകലകതലവതലലലാേം വിശവയലിവയലലലാേം ഒേമിചിേലാവേ

Old lsquoAmmayippattursquo is a witty songഅപലപങലങൾ പലവിധം വകാടതലതമലമായി അലങലകാേം മികചലരചമാൽ വകാടതലത മലംആടവാൻ ആളകൾ വപൻേലടിയകൾ വയതലതിോരതടവാൻ കാകലക അളിയൻ ഹാജർ

30

A list of Mappila dishes and drinks could be seen in the song There are songs which lists all the jwellary and dress items used by Mappila women There are many Kissa songs(songs describing story of heroes) written by anonymous poets Most of them are epic stories about prophets and saints Following is a song about Jesus Christ called Isa Nabi Kissappattu This song was found and published by the first ever Mappila translator of Quran Mayan Kutty Elaya Relying on lines from Quran and Bible the poet writes

ഒേ വാകലകം ായൻവയലലിചലച ഉതലതിേം രകടലടാരോ ഉതലതലറാൻ മണലണലമർയം താം അരമാദം അേിവയ ജിേല േീൽ ഉേതലതല മണലണലടതലരതാതംരപാൾ ആദേവരലലലാേി പയലതല പളലളയിൽ ആയതയല പിേിഞലഞ അവിടലല അലല ജിേല േീൽ ഉശർല രപായല പിശകാവത മങലകവയറലറില ഈശാേി വചാലാേല

The tales of prophets and saints could also be seen in lullabies which follow oppana songs Lines from a lullaby which touches the childhood of prophet Muhammed

താരലാലം താരലാലം താഹാ േിരയ താരലാലം വകാളലളലാൾ തായി ഹലീമാതാലതലതിൽ അലലലംരപാൽ എലലലാം വലിതാൻ താമേപമണം ാളിൽ ഹലീമാ

lsquoMalappattursquo (offering songs) are a special branch of mappila songs They are about the lives of saints honoring them There are many anonymous songs in this category also Following are few lines fromlsquoAbdu Rahmanubnu Ouf Kissarsquo to show how ancient they are

കാമീൻ അതയലവറ ഹേീേല േിരയാടല കറം പിേിശം മികചലരചാർ അസലഹാേി രകാമാവതയലലവറ മഖതിരവലണലടിരഖാജാേി വാശം മാറാവത ിലരാവർ ാമം അേലദേഹിമാവല വപറലവറാവർ വലലലേിദീിൽ മാരലാ ശിചിടലരടാവർ

31

ചീമാരാവടറലറം പിേിശം മികചലരചാവർ ഒേമയിൽ രലലല തലാകം പിേിഞലവഞാവർ ഒകലകവകാടതലത സഹദായി ടലരാവർ

A number of Mala songs were written by known and unknown poets following the footprints of this song Muhiyudheen mala Badar mala Rifai mala Nafeesathu mala Manjakkulam mala Mampuram mala Malappuram mala and Muhdu mala are all popular Mala songs Depending on the common knowledge till today lsquoMuhyudheen Malarsquo written by Khazi Muhammed of Calicut is the earliest poem to have the poetrsquos name and written year printed It is stated in the song itself that it was written in the Malayalam calendar year 782

വകാലലലം വയലടലടവയലപതേണലടിൽ ഞാൻ വകാതലവതൻ ഇമലമാവലവ റലറയമലപതഞലഞമലമൽ മതലതം മാണികലകവം ഒലായി രകാതലത രപാൽ മഹിയദീൻ മാരലവ രകാതലവത ഞാൻ രലാകരേ

Muhiyudheen Mala praises the great scholar and spiritual teacher Sheikh Abdul Khader Jeelani

കപലപി അകതലതളലള വസലതവിവ രപാവല കാമാൻ ഞാൻ ിങലങവള ഖലലേകം എലരാരവർ രതീചലച വവചലചപലരപാൾ ഉറമലപ ചാലിടലട രപാൽ തിശ അവവേപലരപാഴം ആവണലണമളലരളാവർകളവ പറലലലാ എലളലള രചാലാവേ കളലളലവറ കയയലിവല വപാല വകാടതലരതാവർകിയിലലലാകലകാലം കിവയ വകാടതലരതാവർകേിഞലഞ മേതലതിലരമൽ കായായല ിറചലരചാവർ

Even though it has some idealistic flaws from the viewpoint of religion the poem is very beautiful It is older than Thunjathu Ezhuthachanrsquos Adhyatma ramayanam and itrsquos simplicity and originality is laudable The unique narrative style of Muhyudheen Mala could be seen later only in the works of Kunjayin Musliyar who was a great scholar and had a unique sense of humor lsquoKappappattursquo is a very beautiful metaphorical poem written by him The song starts with comparing human body to a ship

32

ചായൽ ഒേ കപലപലണലടല മകലകല ചാഞലഞവളലല പാണലടിചലചാവണാൻപത ീളം This ship is being attacked by four kinds of thieves

ാലണലടല കളലളർ ഉഴവല ചേലം ാണാവദ ാലം അതല ാലപാഗം മാലം തടിയിചലച രലാകേിമലമലം മൽഊവതല അസാസീലവമാല Wealth desire for the body men and the cursed devil are the four sea thieves

കണലടിടലടറിവാരാ കണലണിരലലല വപാടലടാ കാേരണാർ വചാലര വചാൽ രകടലടിരലലല വപാടലടാപണലടളലരളാർ വചാലലലിലല പതിേണലരടാ വപാടലടാ പയല തല പാലിലല കയലപണലരടാ വപാടലടാ പടലടം വപാളിഞലഞാൽ പറകലകാരമാ വപാടലടാ പാലം മറിഞലഞാൽ കടകലകാരമാ വപാടലടാ പണലണിയം വചാലലലാമാരകകരമാ വപാടലടാ രവടലടാളർ കാതിലല കടിടലരടാ വപാടലടാ

lsquoNoolmalarsquo is another devotional song written by Kunjayin Musliyar Itrsquos style is different from that of Mala pattu The poet expresses his love and respect to prophet Muhammed through the song and lists all the great qualities of the prophet He expresses his extreme desire to see the prophetrsquos face and ends the lsquoNool maduhursquo Kunjayin Musliyar who preached the religion with a sense of humor lived during 1700rsquos There are a number of famous jokes on him connecting Mangattachan and the King Zamorin Noolmala is 300 years old Muhiyudheen Mala and Noolmala have a difference of 130 years In between these two books we donrsquot know exatctly how many books were written lsquoValiya Naseehathu Malarsquo by Manakkantakathu Kunjikkoya Thangal is a poem written during that time He wrote it during Hijra 1052 Muslim women used to depend on this poem for basic religious education

33

ഈടം മഹലശറ ചടം വകാടമയിൽ വയതലതിേ രപാടലടികലകേയരമഖലേകൾ രതടം അലരേതലതല ഹഖകൾ കിടലടവാൻ തകലരകാവേപാതലതല പിടികടലവതലതിോ കടം പിടിയിൽ വിടതിമയമിവല കാണം മലകലകല സമഹായ കടകലകാേിൽ ാടം പലിശ ഭജിതലതളലളവർ പളലളാ ാശതലതിൽ വിങലങി കംവകാണലടവർ വീളം വീളം അവർ രമൽ ശശതലതാം കാഫിറം വിതറി പരലകലകടലടം രകറി ടകലകരമ

lsquoSafalamaalarsquo by Shujayi Moythu Musliyar is a song which reminds of Kunjayin Musliyarrsquos visionary songs It was written in Hijra 1316 He included things from the beginning of the world to the life of the prophet Here are few spiritual and philosophical advices

ാളില രപാകടലവട ാവളയാകടലവട ാരളകലകല ാവള ഈ ീളം വിടലടാടലവട ഓടല രകാടാ ഇടം വലം േണലരട ഓരോരോ സാ അതലതിൽ മാറലറങലങളണലരട ആടല ോലസലഥിതി േണലട രവവറ അൽ പകവലലവർകലകാേംഭപലരപവേ കടല വകാലലലങലങൾ മാസങലങലാഴലചലച വടികൾ കണകലകിൽ ിലായസിൽ തീർചലച വതടലിവർ ിലവ മണല വീടലടിരലകലക തലജം ീ രാകലകല വപാൻ വീടിരലകലകല അകകലകണല തറലാവക രാകലവകാല രമാടാ ഉൾസാേം ഓർതലതാൽ ഉറങലങാരമാ രകടാ മഖകണലണടയലകകലകൾ തറകലകടലവട മാടാ മടിടലട വപാലവചപലപിൽ മതലതണലടല രകടാ പകൽ കണലണടചലചാൽ ഇേളാരമാ വപാടലടാ പലതം പിടിചലചാൽ ഫജലർ ആരമാ വപാടലടാ തടലടി തറകലകൾ ഉറപലവപലത വപാടലടാ തിലാപഴതലതിൻ േചിവയലത വപാടലടാ ാടലടാലലപൽ വലലലല വിളയരമാ വപാടലടാ വപാടലടാ ിലമലതളലളിപലപിൻ രചാേകലകടലടാ പിൻ ഇലല കാടലടം വപാറകലകല വകാടലടാ വപടലടാരലാ ചതലത ചകമരലലലാ വപാടലടാ

34

പറിൽഉടൽകലകല േഹമാം വപാടലടാ മാം വേിപലപാൻ അലങലകാേമാവക മലതം ഭേിചലചിങലങ പിലതലം ആകാ മാരറം കാടലടിൽ ീ പഞലഞാലം രപാോ മതലതിൻ േഹർ കണലടല ചാടലയലം രപാോ കരലലലാലടലടായിേം വപാൻവിലകലകരലലല വകാടലട ിറയല കൽകലവകാേ കാശല കരലലല ഇവലലലല വചാലലലി ിറയലകലകാരമാ പരവ അലലലൽ പറഞലഞ മകടലടാരമാ വകാരവ വകാലലലം മലകലകില കലലപ കിടലടി കടാടിപാടല തതലതവയ കിടലടി വതലലലം ഒഴികഴിവിലലലരലലലാ കടലടി തലിഷലടം വിടലടാരമ രപാലിഷലടം കടലടി

The influence of mysticism could be seen in Safalamaala The poet doesnrsquot lock us in the prison of spirituality but he talks about a life of virtue based on dharma He evokes the powers of humanity and wakes up the soul

Moyinkutty Vaidyar and Chettuvay Pareekkutty were poets who created a new path different than the religious traditional Mappila songs While the traditional poems connected even the love stories to the lives of the saints and made it divine these poets gave poetic form to the raw emotions of the common man Moyinkutty Vaidyar (1852-1892) was the first poet to write a love story poem with all its true charm Even though he lived for only 40 years his contribution to Malayalam is unforgettable The poet who loved nature and flowers could evoke romance in the listeners He wrote an immortal love poem called lsquoBadarul Muneer Huznul Jamalrsquo Shooranadu Kunjan Pilla evaluated this as a genius work which all of the Keralites together if tried wouldnrsquot achieve now This is an example of his descriptive ability

പമാകളാരണ ഹസലൽ ജമാൽ പലാേതാളം മികലരത േീവി രഹമങലങൾ വമതലവത പണിചിതലതിേംാമങലങൾ എണലണിപറഞലഞാൽ തീോ വേതല ചിങലകാേം പണലവട േീവി

35

കമാകലകായലചലചകലക തപലപവമലതാം കതലതം തഖലതിൽ മേവം േീവി മേതകതലതകിലം വഞറിലതടതലത മാണികലകയലകലകയല േണലവടറിലത വീശിപേകലകിതലമടിയം കിതലതല വപേമാൾ കഴതലതം വചേിപം വകാണലടല കേിരപാൽ ഇടതം വലതിടലടലി കണലപിേി വവടലടിചലചഴടലടീടലിൽ വേിൽ മദം തേിതലവതരാകലകം പവിഴരപാലചലചണലടാവല രപാലചിേിതം വപാഞലചിേി തലവ ടചലചായലിൽ പമാതലരതവി വേവല തലിൽ

Moyinkutty Vaidyar also wrote well known battle songs like Badru Uhdu and Malappuram Including Saleekathu Kilathi maala and songs based on Panchatantra called lsquoElippadarsquo he wrote 12 khanda kavyas With this transformation initiated by Moyinkutty Vaidyar Mappila poets felt more freedom to choose their subject The number of subjects which were written upon later shows that Songs like lsquoThengaappattursquo and lsquoMangaappattursquowhich are connected to the Kerala culture were written Contemporary issues were written upon A number of poets came forward to sing against the superstitions and malpractices in the society Few lines from the poem lsquoDurachara Mardhanamrsquo by Marakkar Musliyar When false stories about Shaikh in Muthupetta and Koottayi Vellatha painting divinity on them were getting spread he satirically wrote

മതലതപലരപടലടകലകല രപായവർ വലര മഴവൻ കളവവല പലർലവ അതലതേം തലവ കടലടായി വവളലളം അതിാൽ പലർലതം കളലളം

There were talented women poets like P K Haleema V Ayishakkutty Kandathil Kunjamina and Puthooru Amina Sparks against abuse of women could be seen in some poems Puthooru Amina writes against treating women like a consumable object

36

ാലഭാഗവം വലിതാ പറയല വപങലവകടലട ഉമതിലം ലലല മാേവേ കിടലടവാൻ എികലകിവലലലാേ മടലടല മടലടിൽകിടലടവവേകലകം മാരരതര വിളികലകം മടലടരലാഗിയം ഉറലറിടം പരല ചകലകേവാകലകം ഒേപടി മകലകളങലങ കളകലകിലായാൽ അടകലകവളലാകലകം വപാടലടിപലവപാേിഞലഞലതാളാം വപാേിവവയിലതലതാകം ഓളം രപായി മറലവറാേ രതാപ കണലടപിടികലകം അയയലളാ-പേഷവേ പതി പതലിമാർകലക തീേം ഇവതലവതാേ രകാളാ

There was a stream of Mappila songs touching the social life The excitement of Indiarsquos freedom struggle could be seen in many Mappila songs of that time Many mappila poets like Nallalam Beeran were put into jail T Ubaid wrote to raise the national spirit

എലതി വിണലണിൽ പതതായല കേിിഴൽ കാണല തങലങി എല ലണലടൻ രഗാപേങലങൾndashതങലങളിൽ രചാദയലം തടങലങി ചിലതയാലിംഗലലണലടല തലവറndashവതളിമഖം കേിഞലഞ മങലങി ചീർതലതാ രമരതാ വിപതലതിൻ സചകൾ കണലടടങലങി

Mappila Literature researcher K M Ahammed wrote ldquoMappilas didnrsquot sing about the local rulers or the Kings They didrsquot fall short of desire for freedom or self respect It was Mappila song writers and singers who inspired the Muslims of Kerala to fight against any oppression whether of the local rulers or the imperialist Britainrdquo

37

Akbar Sadaka Pakshipattu should be included in the group of story-songs This poem written by Naduthopil Abdulla once gained astonishing popularity in Malabar The story and its presentation in the song would blow away anyone Clarity simplicity ease and the ingredients of unique vocabulary in Kasargodian Malayalam are the characteresitics of this poemThe poet belongs to a small shore side village in Kasargode sharing border with Karnataka The slang over there is a mixture of Malyalam and Kongani

Pakshipattu

38

A bird who had lived with her husband for 40 years is subjected to husbandrsquos suspicion for lying two eggs during one day and she gets thrown out of the nest The bird pleads prophet Muhammed to convince her husband that she was innocent The prophet replies that he would end her distress if she could bring her husband to his presence The bird says that he wouldnrsquot come if she asks and says the prophet should send one of his men to which prophet asks the whereabouts of her husband The bird says that it is beyond the tall Jabal Khubais and beyond Jabal Noor and beyond a field in a hill called Thurisina Mala where prophet Moosa was born The prophet sends Bilal to fetch the male bird Bilal went there and called the birdrsquos name twice but the bird pretended that he didnrsquot hear it When Bilal got angry and called for the third time the bird showed its beak outside and asked Bilal with arrogance- ldquowho are you you kid who called me by my namerdquo When Bilal said that prophet Muhammed send him Akbar Sadhaka- the bird replied that he knew all the 312 prophets but he he hadnrsquot heard about Bilalrsquos prophet and asks him to tell his prophet that Akbar Sadaka is calling him Bilal returns and tells this to the prophet and he sends Umar Akbar Sadaka repeats whatever was said to Bilal Then the prophet thinks that if his son in law Ali was there he would have brought the bird there Ali was at a distance of 93 days gone for a battle Ali knows about Muhammedrsquos thought through dream Ali arrives at the prophetrsquos presence during Subhi morning prayer on his horse named Dul Dul It happened so because Allah asked Jibreel to shrink the earth Ali goes in search of Akbar Sadaka When Akbar Sadaka didnrsquot listen for the first two calls Ali called him for the third time in a manner that the sky and earth shivered Akbar Sadaka called Ali as Chinkapuliyar (the lion Ali) The bird said the same things as before to Ali also Ali replied that Muhammed is the 313th prophet Then the bird asked him if there was a prophet like that why was he not keeping the fourth veda in tact When Ali asked him to explain he said that the dear daughter of a sahabi named Ibnu Ubaidulla was kidnapped by Ifreeth jinn on the 3rd day of her birth and she is being brought up as an infidel for the last 16 years Why is that your prophet is not able to save herAli after hearing this marches towards King Ifreethrsquos fort There is a cave covered with a huge stone on the right side of Thurishina hill

The Story

39

It is written on it that if a human being enters into the cave he will be burnt to ashes Ali ties his horse on the stone itself and enters the fort Then Ali sees a large ocean and two huge serpents guarding it Those serpents recognizes Ali The serpents gets Ali into the fort on some conditions Then Ali sees a tree The tree tries to send Ali back but he doesnrsquot listen The tree gives keys for all the seven forts to Ali on some conditions Ali witnesses perplexing sights on opening every fort In the seventh fort Ali sees the girl who was abducted by Ifreeth guarded by a jinn Ali wakes her up Th girl says that only Ali from Mecca could enter the fort like he did She says that Ifreeth had gone for a hunting party and the sounds of his return could be heard Ifreeth on entering sees that all the forts were open and asks the girl about it Ifreeth says that he could smell man he could smell Ali When he screams and boasts that if he sees Ali he would burn him to ashes Ali jumps in front of him Ali asks Ifreeth to believe in islam but Ifreeth resents Ali then fights with the Kingrsquos guards In the end Ifreeth falls like the Uhdu hill Ali takes the girl along with him and reaches the place where Akbar Sadaka lives With the first call itself the bird greats him with saying ldquolabbaykum labbaykum labbaykumrdquo Akbar Sadaka goes along with Ali towards prophetrsquos presence saying that he is now convinced that Muhammed is the prophet Akbar Sadaka tells the prophet about his suspicion on his wife The prophet replied that it was a Kudrath (blessing from Allah) and the bird gets convinced Akbar Sadaka asks the prophet for forgiveness He takes his spouse along with him to the nest Ibnu Ubaidullarsquos daughter describes all the events happened in while she was kept in the fort In this fashion the story in the song ends happily

40

One of the most notable period in the Malayalam literature begins with Kilipattu Even though Thunjathu Ezhuthachan was the central point of this stream there are many other kinds of works like Champukkal Aattakathakal and Thullalukal Many kilippattu were written after Thunjan Even though Kilipattu are written like a bird is made to sing there are other songs in which goose coil and beetle sing the song They also could be included in the category of Kilipattu In the Akbar Sadaka song the bird asks the prophet Bilal Umar and Ali two ethical questions in poetic form The bird talks to each one of them The song could be read as praising chastity of woman Even though in the beginning the bird talks down of Muhammed in the end he apologizes and does as the prophet says Unlike Ezhuthachan who used sophisticated verses to talk about the ethical issues Naduthopil has used some perspectives which existed then and wrote about some philosophies in a not so serious manner Pakshipattu could be seen as a Mappila version of Kilipattu Those who blame Pakshipattu for contempt of the prophet should rethink based on what is said above

Kilipattu

41

Pakshipattu is a story about the loss of faith and replacement of it Stories about miracles were always used from the ancient times to spread religious belief Almost every prophet who were mentioned in Quran had many miracles associated with them They were meant to make the people of their times believe that the prophet is capable of doing things with the blessing from Allah which are not possible by normal people Many of the miracles were very majestic like splitting of the moon during Muhammedrsquos time and like the ocean split and made way for Moses There is a story about Cheraman King in Kerala who lived during the same time during when the prophet was alive that he saw the moon splitting and he converted to Islam These stories are intented make people believe that there is a power which could do any thing things majestic and beyond what they could think of In the story of Akbar Sadaka initially when the bird is asked to come see the prophet he talks down on him saying that he didnrsquot know about a prophet named Muhammed If there was a prophet named Muhammed why would such a dare thing happen like what Ifreeth did How would it happen so that daughter of a sahabi was taken away when she was just 3 days old and now itrsquos 16 years she had been held in captivity and kept as an infidel by a jinn Akbar Sadaka has lost faith in Muhammed that he was the prophet of Allah and Ali is engaged in a mission to restore it Ali enters the forbidden cave and encounters many supernatural occurrences like talking snake with 80 hoods and talking trees When he opens the forts by the keys given by the tree he sees many more miracles like fire by its own net which gets thrown by its own arrow which gets shot by its own and a wand which hits by its own afort in which a thousand women were sleeping while standing a thousand women were sleeping while sitting a thousand women were laying and sleeping Finally when he meets Ifreeth he is defeating a Waseer (guard) of Ifreeth who is 40 times bigger than Ali who had eaten 40 camels and drank 7 barrels of water Ali throws him thousands of yards up in the sky On falling down the Waseer says that if Ali catches him so that he wont die he would believe in islam Ali saves Waseer but he still doesnrsquot keep his word Ali throws him up again This time also when coming down the Waseer says the same Ali trusts him again but Allah sends Jibreel to strike Alirsquos hand so that

Story of Faith

42

the Waseer falls down and no more cheats Ali When Ali is back along with the girl a deed which would not have been possible if not for blessing from Allah and knowledge of Muhammed and valiance of Ali Akbar Sadaka becomes convinced that Muhammed is Allahrsquos prophet His faith in Muhammed and Islam is restored He goes to Muhammedrsquos presence and asks his question that how could his wife lay an egg which is not his Muhammed assures him that his wife is innocent and it was a blessing from Allah Akbar Sadaka gets convinced because it is Allahrsquos prophet who have said so He has restored his trust in his wife also

43

Shias are a group of Muslims who give more importance to Ali than other Khalifas Ali was the fourth Khalifa and one of Muhammedrsquos first disciples He was prophetrsquos close relative and used to write down Vahiyu (messages of Quran revealed to Muhammed through Jibreel from Allah)for him He was one among the ten people whom the prophet gave news of assured entry to heaven Alirsquos mother had given him the name Haider which means lion But he was known in the name Ali (one who is in heights)which his father called him Ali grew up in Muhammedrsquos house under his guidance It helped him to learn good characteristics early in life He didnrsquot lower his head in front of any idols when idol worship was very prominent in Mecca It was the prophetrsquos wife Khadeeja who believed in Muhammed first and second it was Ali The brave Ali was ready to die protecting Muhammed The prophet had married his youngest daughter Fathima to Ali Ali had fought in the battles of Badr Uhud Hantak Khaibar and Hunain In his last days the prophet came to the mosque supporting his hand on Alirsquos shoulder Ali had a main role in the death ceremony of the prophet Historians records that Ali had expectation that prophet would select him as his successor Knowledge bravery justice and simple life were some of his qualities He had every means to lead a luxurious life but he didnrsquot lead one He bought the same kind of dress for him self and his servant He went to the market himself and carried things from there to home by himself He lead a very simple life

There are several reasons for Alirsquos rule as the fourth Khalifa not being a complete success Many had lead an opulent life because of the prosperous times before Many people turned against Ali who instructed a simple life and strict control in money transactions So he didnrsquot get the support of people who wanted a luxurious life Another reason is the indiscipline of people who were with Ali Some people deliberately tried to create trouble Ibn Sabu was the one behind that Constant attempts were made to evoke the emotions of blind favoritism and person worship which Islam strongly forbids among people which made them to hate each other Propaganda that Ali being close relative was the righteous successor of Muhammed to be the first Khalifa and that right was snatched

Alirsquos history

44

away from him was spread by them Even though Ali publicly and clearly denied that claim in places like Egypt Bazra Koofa and Yemen wrong thoughts got spread Efforts of enemies of Islam to attack the religion from within itself started to see success Troubles grew as because of the differences in thinking and polarizations Tendencies of animosity created problem like in the time of Uzman The group of people who stood for Ali naturally portrayed his character in a higher position It is a result of this that a group among world Muslims do glorify Ali Viewing from this back ground pakshipattu have influenced Kerala Muslims in Shiaism

45

Naduthoppilrsquos Pakshipattu have faced a lot of criticisms from the beginning Some scholars have even banned reading it because it tells a fictitious story about the prophet The criticisms are that there is no such an event in the history and it is non-islamic and it would create misconceptions in the society All these criticisms should be looked upon but there is another dimension to it which everybody agrees that is itrsquos popularity This is a song which have been read sung and enjoyed by the common muslim a lot Thousands of its copies got printed Clarity in language simplicity in representation appropriate abstractions and augmentations and crystal clear language are the qualities of PakshipattuIt became popular because it is entertaining The male bird expelled his wife because he had doubt in her chastity His need to save the girl in Ifreethrsquos fort reflects his opinion to protect womanrsquos morality Ali does this adventure because he recognizes it The issue which the female bird raises in front of the prophet is also the same The song suggests that man and woman should trust each other

Criticisms

46

Pakshipattu is full of awesome picturisations The age of Akbar Sadaka is not mentioned in pakshipattu The poet gives us clues to guess it in a strange and beautiful way

പേിശിൽ ഈ ഭമിയിൽ ിൽകലകല കാലതലതല പേിവശാതലത ഭമി ഞാൻ അഞലച ിറം കണലട മലപിാൽ ഭമി അതല വപാല ിറമായി പിലവയാ ഭമി അതല വവളലളിതലതറയായി വവളലളിതലതറരപായി വചലപതറയായി വചലപതറരപായി ഇേലപ തറയായി മണലണതറയായിടലടഞലച റലറാണലടായി (I have seen earth in five colors It was golden in the beginning Then it became silver Then it turned bronze and then iron It has been 500 years since it has turned earth colored)

The scientific basis of this transformation should be questioned But the transformation of time and space have been beautifully illustrated in these lines If inspiring awe in the readerrsquos mind is an element of beauty in literature Naduthopil have brought his readers to the bring of itാലലപത ചവിടലട വകാണലവടതലതി ഇമാമലി (Imamali reached in just forty steps) അലതവിസലേലതിതമായി കിടകലകല കടൽ (the sea which extends till infinity) അതിലവറ കാവൽകലകാോയി േണലട ാഗങലങൾ ആ ാഗങലങളവട വലപലപം ഉദയമാം വതാടലട അസലതമം വവേയാണല (it is guarded by two snakes the length of those snakes extends from sunrise to sunset) These lines remind us of Muhyudheen Mala

ആകാശതലതിൻ മീവത ഭമികലക താവഴയം അവവേവകാടിീളം അതലതിേയരളലലാവർ (The one whose size of flag is from above the sky to below the earth)

To provide thought which guide you to infinity is characteristic of Quran It may be Quranic influence that lead mappila poets to use that kind of imagination The snake called Ibnu Umair in the song has 80 heads and 80 hoods Ali crosses the ocean sitting on it Ibnu Umair tells the marvels of the fort like this

Imagination in the Song

47

തനനാലെ കതതനന വാളണടാ കകാടടയിൽ തനനാെടികകനന ദണടണടാകകാടടയിൽ തനനാലെ കതതനന തീയണടാ കകാടടയിൽതനനാലെ വീശനന വെയണടാ കകാടടയിൽ(In the fort there is a sword which strikes by its own a pole which hits by its own a fire which burns by its own and a net which gets thrown by its own )

Magic in depiction not scientific reality is becoming evident in these lines Minds of readers and listeners get lit with wonder The depiction of things inside Ifreethrsquos fort makes evident the dangers and adventure Ali has to go through to save the girl For this poets have been using myths proverbs and supernatural powers since centuries This unique method of depiction leads the song to fulfill its purpose

48

Ali fights bravely to protect the fourth Veda Alirsquos bravery becomes evident only when the reader is convinced of his enemyrsquos huge power In Miltonrsquos world classic Paradise Lost the poet depicts devil as one with extraordinary power it was to show the greatest might of God A human level representation of that is shown in pakshipattu Even when it is agreed that the events in this story are impossible the poet tells a truth which the human race has to be convinced which is to bring purity in life The reading of Naduthoppilrsquos Pakshipattu becomes creative only when that is understood Using the secondary imagination which Coleridge says genius people possess like Aristotle had proved before imagination becomes creative this could be experienced by the reader on careful reading of Pakshipattu Like moral stories and parables the poet presents Pakshipattu Writers write stories and songs like parables to present philosophies

The prophetrsquos philosophy that even a bird should be given justice should be noticed It shouldnrsquot be meant that Pakshipattu is completely righteous There are attempts to patronize great men like Bilal and Umar who had led a saintly life The song even patronizes prophet Muhammed who is called the Darling of the Mankind But when he realizes his mistake Akbar Sadaka asks for forgiveness The poet in his excitement to praise Ali would have forgotten and written things which shouldnrsquot have been written It would be appropriate for the reader to forgive the poet for the prophetrsquos teaching was to forgive even your enemy

Message in the Song

49

There are few things which are entirely non-Islamic in Pakshipattu They shouldnrsquot by any means could be justified The serpents who guard the sea asks a favor in return of helping him cross the sea The serpents says- ldquoYou are the one who gives the card to enter paradise during the day of Khiyamat give us also cards during that dayrdquo Ali replies that he would give him a great card This is completely wrong according to Islamic principles because even the prophet canrsquot decide who enters heaven So those lines are absurd The concept that tree bends for men has beauty It is okay if its a display of respect but its impossible according to Islam The tree also has a wish since it is a Sunnath for muslims to brush teeth the tree asks to give him that Sunnath This even is also not possible In the end of the song the poet pleads to Allah to forgive him for any mistakes in the song he had committed

Errors

50

Mahathaya Mappila Sahithya Paramparyam- C N Ahammed Moulavi K K Muhammed Abdul Kareem

Mappila Shaili- N K A Latheef

Muslim Samoohika Jeevitham Malayala Novalil- Jamal Kochangadi

Pakshipattu Oru Punarvayana- Ibrahim Bevinja

Muslimingalum Kerala Samskaravum- P K Muhammed Kunji

Mappila Muslims of Kerala- Rollan E Miller

Islam in Southern India- W P Warren

Mappilapattinte Thayverukal- V K Kutty

Arabi Sahithyam- Prof V Muhammedali

Onninte darshanam- M N Karassery

Kozhikotte Muslimkalude Charithram- Parapil Muhamed Koya

Islam VIjnana Kosham

Keralathinte Samskarika Charithram- P K Gopala Krishnan

Bibliography

51

Mr M A Abdu Rahman

Prof Abdul Satar

Mr Abdulla Mogral

Mr V Abdul Gafoor

Social Revolution in a Kerala Village- Dr A Ayyappan

The Cultural Heritage in ndia- Edited by haridas Bhatacharya

Bharateeya Chinta- K Damodaran

The Growth of Islamic thought in India- Dr Tharachand

Cochin State Manual- C Achutha Menon

Courtesy

52

53

54

8

invitation from these ancient tradition to the modern and refined monotheism gave birth to a thought revolution Monothism doesnrsquot support inequality The equality in front of God reflects in the social life as well The Mappilas of Vadakkan Pattu (folk song tradition in Northern Kerala) who stopped Chirakkal Thampuranrsquos(a native king in northern Kerala) procession is a symbolic representation of this influence in belief The chieftain of the King after hearing peoplersquos reason for not to follow old rules couldnrsquot say anything in return and explains to the King what the protestors were asking-

എലലലാരേയം പടചലച തമലപോരാ ഓേകലകല വയലതയലാസമിലലലരലലലാളിചാളകലകം വവയിലറികലകലരലലലാരകാരലാതലതം വവയിലറികലകലരലലലാേണലടരമാേരപാലറികലകലരലലലാപടരചാരാ വയലതയലാസവമാലമിലലലരകാരലാതലതം ചാളകലകം ഒേ രപാവലയാണലമഴയവമ തലവയതല വപയലിരലലലഅങലങവയളലള ിലകലവകങലങാണലഎലതി തമലപോൻ രപാകലരേംഞാളങലരങതറലറിടലട ിലലകലകലതല (The God doesnrsquot have any differences The sun sheds light on the Kingrsquos palace and the peasants hut alike it rains on them alike but then why do we have to keep away yards from you when you come) This courageous proclamation that there is no difference between the King and the subject reflects the great ideals of Islam

Those who came to Islam believe in the life after and strived for success in it Trade was one of the major livelihoods Quranic verses prohibiting interest and promoting trade encouraged them It was a time when Arabs had monopoly in world trade After the commencement of Islam the relation with the Arabs strengthened Spices which were considered more valuable than gold and jewels in Europe started to be shipped from Kerala Historian K M Panickar points out that it was the Kerala Muslims who lived in the shores who lead this trade It was due to the interest shown by the Muslim traders in the beginning of the 14th century that Kozhikode

9

became an international port Ibn Batutah records that traders from all around the world were seen in Kozhikode Muslims had the control over food and cereal distribution K P Padmanabha Menon records in Kochirajyacharithram - ldquoThere wonrsquot be enough rice to feed the whole country Mappila traders bought rice from outside the country and sold them in the towns and the countrysides It wonrsquot be difficult for the Mappilas to create a famine if they wish to do thatrdquo but being followers of Quran which strongly prohibits and condemns black-marketing extortion and cheating in measurements they were always honest traders Ethics were respected in trade and the monopoly in trade made Muslims a decisive force in the society

The Marakkars built a strong naval force for Kerala and they were well known in sea trade Based on this domination in land and sea trade historian Dr Ayyappan records ldquoIn creating the backbone of the wealth here the Mappilas who shared blood and religion with the Arabs had a big rolerdquo The improvement in trade through them helped Kerala to develop New towns were born in the coastal lines Buildings were built with corner tiles and rectangular bricks like in the Middle Easter countries Wood trading centers were started Timber export from Kallayi started during that time Pottery hat-making and dyeing industries also started during that time City systems were built around jama-at mosques with importance given to trade Remains of this could be seen in places like Chaliyam and Dharmmadam Wide roads were built in villages Arabs had started to exchange coins from the 7th century It lead to the end of barter system in Kerala Arab-Persian words which are still used in the field of trade are examples of the Muslim influence nikuthi(tax) bakki(rest) vasool(attain) inaam(prize) anamath badal(instead) tariff rokkam(ready money) karaar(agreement) dallal(brocker) khabool(agree) sraappu(coin exchanger) hammali(porter) khalasi- all these words are from Arabic Bazzar samanam(goods) nirakku(rate) sumaar(about) sharashari(average) kammi(less) gudaam(godown) thrass(balance) aasami(cunning fellow) bakshippu thayyar(ready)- all these are Persian words Among the goods of trade bathaka(water melon) vazhuthina musambi sabarjal sakkoon pazham uruman pazham(pomegranate) masala uluva

10

kunthirikum saboon(soap) neelam(blue substance) aalathu kadalas(paper) makkacholam(maze from Mekka) surka(vinegar) are Arabic Thakkali(tomato) koorka(a ground tuber) karakka(dates) badam(almond) pista kismis(raisins) angoor chakkara gothambu(wheet) and achar(pickle) are Persian

Muslim invasion also influenced the dressing style and the food habits Before Muslim invasion happened the male dress was only an ottamundu(a single piece of clothe) The caste system had that no women except Brahmin could cover above their veist Swami Vivekananda had praised Muslims for their contribution for the change from that shameful situation to wearing tailored dress The world encyclopedia records that interesting facts could be gathered about the socio-economic developments in India due to the spread of Islam from the phonetic origins of the names of different silks and other clothes Jubba Kamees shammies pajama lungi rumal shawl kalmeja papas shervani- all these are Arab- Persian words Conversion to Islam was also called ldquoKuppayamideekkalrdquo(to put on a clothe) Historian P Balakrishnan points out the influence of the dressing style of Muslim hoories in the female costumes in kathakali

Muslims contributed to the Kerala cuisine through a variety of Arab-Persian dishes and mixing of their recipes with those which were present here It ranges from the Persian kingrsquos biriyani to the nadan kanji chicken biriyani egg biriyani fish biriyani prawns biriyani kanji rava kanji dal kanji jeer kanji beans kanji marunnu kanji(medicinal kanji) coconut kanji jagiri kanji Rice dishes- biriyani ghee rice irachi choru thenga choru chakkara choru Pathiri- kuzhal pathiri thurtki pathiri kay pathiri chuttu pathiri mutta pathri madakku pathiri net pathiri Appom- muttayappam maniyappam cheeppappom chakkareppam madakkappam idiyappam chakkareppam calthappam ottappam neyyappam arrerappam Mutta surkka muttamala manda and unnakka are special dishes Chaps kuruma pidi and samosa are made of meat drinks like sarbath falooda tea and coffee are Persian and Arabic Mappila cooking is a unique art

Even though Muslim influence could be seen in every aspect of the cultural life in Kerala above everything the strong desire for freedom and human right which Islam arose were of key importance in the fights against the feudal system and imperial powers in Kerala

11

12

ldquoThere are some universal rules in the history of literary traditions and cultural growth Different groups of people could acquire the same kind of development or face the same kind of problem The human minds could find common responses for common problems When common problems and common responses happen it is quite natural that in literature which reflects them there will be similarities in thought emotions and imaginationsrdquo1

This discovery by the Marxist critic V M Sirmanski gives us a measure to evaluate the early literary works in malayalam

The Brahmanical dominance which existed in Kerala was so complete and powerful such dominance could not be seen in anywhere else in India The famous anthropologist V Ayyappan says ldquoFrom 16th c to the middle of 19th c till the British interrupted in it the cast system in Kerala was similar to the apartheid in SouthAfricardquo2

In a social system which saw Brahmin as God Brahmin even had the power to fine the King The dominance of the colored was built upon cast system Untouchability and ranks in the society grew up through the superstitions and malpractices which the cast system created During that time the sexual relationships in the matrilineal families in Kerala were so out of hand we wonrsquot be able to imagine it now The moral science of the Namboothiri was two faced He could have relationships where ever he wanted but the Namboothiri woman was allowed not even small excuses in her discipline they were subjected to expulsion from the society in a very heinous manner The relationship between Nair women and Namboothiri was given legal value only in 1896

Nair society which had the second rank in the social hierarchy gave divinity to the Brahmin connection The colored could butcher the the uncolored if he passes by few yard near him The uncolored is not allowed to walk through public roads He was not allowed to use umbrella footwear or any jwellary He was not allowed to even cover his naked body His woman was not allowed to cover her breasts and had to show respect to the higher caste by showing it to them

Social Life in Kerala 15c- 19c

1 Tharathamya Sahithyam Thathvavum Prasakthiyum p 36 (Prof P O Purushothamann Pilla Kerala Bhasha Institute 1958)2 Dr A Ayyappan- Social Revolution in Kerala Village p 123

Translation of excerpts from the article Samoohya Jeevitham Malayalanovalil from the study Muslim Samoohya Jeevitham Malayala Novalil by Jamal Kochangadi published by Kerala Sahithya Akademi Thrissur First published in March 1998

13

Evenhe justice system was partial It was not taken seriously even if Brahmin committed a murder but the lower casts were subjected to cruel torture even if he steals a coconut In the feudal society the fate of a large group of people were to work like slaves and get tortured like animals It could be noticed that the winds of change always came from outside the Hindu society Dr Tharachand opinionated that the lsquoBhaktirsquo movement which shattered the cast system feudalismreligious dominance and priesthood in the 16th c was the defense mantra for the Hindu society against the influence of Islamic culture3 lsquoBhaktirsquo movement which came to Kerala through Thunjathu Ezhuthachan did not bring any fundamental changes in the social structure But Hyder and Tipu ordered to collect tax on land without any consideration of cast and gave the first blow on the Brahmanical total dominance which existed here for a thousand years in Kerala Afterwards this gave rise to a peasant group who would question the feudal system It was long after Tippu had ordered for the right of women to cover their breasts and discouraging polygamy that Kerala women demanded for their right to cover their nakedness That too was Channar women who were Christians It was the Christian society who first decided to leave Hindu practices such as untouchability Thalikettu (name of an elaborate marriage ceremony of the Samanthans Nairs Maaran and Ambalavasis) and pulakuli (a custom in old Malabar A few days coming after death of a close relative are considered as PulaIf one touches a person who has pula he should immediately take a bath The bath taken to remove pula is known as Pulakuli rite) The contact with semitic cultures brought the first changes in the Hindu society This external influence is evident in the later period also Prof N Krishna Pilla opinionated that it was as a result of the visible and invisible spread of British rule and the changes it brought about that interest to learn English and modern education spread4 The works of foreign missionaries laid the foundation for the development of Malayalam language literature and education Dictionary by Herman Gundert and the early news magazines like

3 Dr Tharachand - History of Philosophy Eastern and Western p-489 Vol-14 Prof N Krishna Pillai - Kairaliyude Katha p 252 (1992)

14

lsquoPashchimatharakarsquo nurtured the reading interest of the common man The legal system which the British introduced in Malabar made both the Brahmana and the Chandala same in front of the judiciary Educational institutions which rose here and there became the energy source for the thoughts of change

The coming of press and the shift from Sanskrit to a more orally influenced prose energized the communication of the common man like never before

A notable development was the sense of identity which grew in Nair society Young Nairs raised their voice against Namboothiri relations The relations were given legal protection He got out of the chains of matrilineal and joint family systems and went in search of more freedom The improvement in technology opened new ways of livelihood in agriculture trade and other services The walls between different social groups started to collapseThe movement lead by Shri Narayana Guru among the Eezhava and Pulaya against cast system had a revolutionary task to fulfill It organized other groups of people as well The institution to humanize Brahmin started from within his own community The Muslim and Christian community wasnrsquot only spectators they also became part of these changes and assimilated from them

15

ArabiMalayalam

16

In the history of the development of languages the role of missionaries are very important Missionary activities without language which is the means of communication is impossible Where ever the the early Arabs who were the messengers of Islam went a compound language formed which was a mixture of Arabic and the native language Arabi-Malayalam is a language in Arabic script formed in Kerala Even though its main aim was religious study it became the main means of communication among the common Muslims of Kerala because of its popularity They used it in their day to day life Their letters were in Malayalam written in Arabic script A vast majority of Muslim women also knew how to read and write Arabi-Malayalam Along with the development of this compound language new kinds of literary styles also nourished it was the interest shown by this language to receive and assimilate words from any language that enriched it Even when Malayalam was an incomplete written language called ldquoVaramozhirdquo Arabi-Malayalam was rich in vocabulary It was because it assimilated words from not only Malayalam and Arabic but also Persian Sanskrit Tamil Kannada and Thulu It has words even from English The historian P A Syed Mohammed claims that even before the earliest text in Malayalam ldquoRamacharithamrdquo was written Arabi-Malayalam was in use taking clues from Arabi-Malyalam poems with Chenthamil(early Tamil) influence The people who handled this language were Muslims of Kerala especially Muslims of the Malabar region who were called Mappilas and so the language was called mappila language and Mappila literature

There are many extremely valuable books in the Arabi-Malayalam prose tradition Quran has been translated into Arabi-Malayalam Many other important texts have been translated from Arabic to Arabi-malayalam Not only religious books but also books on subjects such as history medicine and law were written There are many brilliant works in creative writing in Arabi-Malayalam The earliest novels in Malayalam are Pulleli kunju(1882) Kundalatha(1884) and Indhulekha(1889) the Arabi -Malayalam translation of the Persian novel Chardarvesh is older than all of them Alif laila va Laila which are the Arabian tales was translated by

ArabiMalayalam Languageand LiteratureTranslated from the original aricle Mappila Sahithyam from the study Mappilasaili by NKA Latheef published by Vachanam Books Calicut First published July 2010

17

Kariyan kunjumoosa There are many books of which authors remain anonymous

Many newspapers and magazines were in circulation in Arabi-Malayalam Syed Sanavullah Makthi Thangal is notable in this field A century ago he ran a newspaper called ldquoThuhfathul Akhyarrdquo Till now its acknowledged that ldquoHidayathul Ikhwanrdquo by Syed Abdulla Koya Thangal who died in 1908 is the first ever Arabi-Malyalam magazine Many scholars have written Arabi-Malayalam dictionaries which shows the development of the language Muhammad Koya Thangal wrote a trilingual dictionary Arabic Malayalam and Sanskrit

Social reformists such as Sanavulla Makthi Thangal Chalilakathu Kunju muhammad haji Vakkam Abdul khader moulavi Kulangara Veetil Moythu Musliyar and Seythalikkutty Master tried to improve the Arabi-Malayalam script to nurture Mappila literature along with the developing language Makthi Thangalrsquos Mouleemul Ikhvan (1910) was written improved script Vakkom Abdul Khader Moulavi gave modern form to the symbols Mappila language before and after these improvements are very different Following is an excerpt from the Arabi-Malyalam Quran translation by Mayinkutty Elaya in 1867 He translated 7th verse from chapter 39 as follows

ldquoവവാേ കറലറം വചയലവത തടി ചമകലകയിലലല രേവറ വവാേ തടിലവറ കറലറതലതിവ പിലവ ിങലങവള റേലേിവകലവകാവളലലയായിേികലകം ിങലങളലകലകവളലല മടങലങം താം ിങലങൾ അമൽ വചയയലലരാലല ആയിേലിേില അങലങതലവത യാവല വകാണലടല ിങലങരളാടല അവൻ േിശയം അേവികലകലതല മലം ിചയം തലവ അലലലാവയാകലതല അറിയലരാായിേികലകം ഖലലേകളിലവറയകതളലള യാവലവകാണലടല ഒകലവകയംrdquo

18

In 1961 K Ummar Moulavi translated the same as follows

ldquoയാവതാേ കറലറകലകാേം രവവറാോളവട കറലറം വഹികലകകയിലലല പിലവ ിങലങളവട ാഥലവറയടകലകവലകലകാണല ിങലങളവട മടകലകം അപലരപാൾ ിങലങൾ േലപവേലതതിചലച വകാണലടിേലതിവ പറലറി അവൻ ിങലങരളാടല പറയം ിശലചയമായം അവൻ ഹദയങലങളിലളലളതിവപറലറി അറിയലവാണലrdquo

It would be felt as the language of Arab-Malayalam in the early works were not pure All the ancient texts has the same defect There is an opinion that Ramacharitham is not even a Malayalam text The language then was a mixed language Naturally Arabi-Malyalam also has that influence The limitation in the script was a major reason Change happens in the language after change in the script Even though many people wrote with interest gradually Arabi-Malyalam faced decline The improvement in public education changed the condition of Arabi-malayalam as the main medium of communication Malayalam started to be used as the day to day language Even though a number of poems were written in Arabi-Malalyalam after that also

19

lsquoArabicrsquo is a word more connected with a language beyond being a name of a group tribe or a place It is the youngest among semitic languages Among the semitic languages like Hebrew Suryani Arabic Assyrian Babylonian Ethiopian Phoenician Aramaic and Sabian Arabic is the most prevalent language in use in all the fields today Hebrew is the official language of Israel Suryani is used in some Christian churches for religious rituals Among the rest only Ethiopian is alive today1 Arabic has more semitic character in grammar and pronunciation than itrsquos sister languages and the protection of the language must have been thought a part of Arab culture and racial purity There is reason for this- ldquoGeographically the Arabs lead a very isolated life Mixing with other groups of people were impossible for them Therefor no other culture could shed lights on their civilizationrdquo2

The early Muslims who had Arabic as their mother tongue believed that not only their religious beliefs and traditions and cultural identity but also their language should not be destroyed by the attacks from other cultures Arabic was not only the means of communication for them but it was the holy language in which the Holy text was revealed Nothing should get mixed in it The structure of Arabic language is such that a small change in the pronunciation would make a huge change in the meaning Multiple meanings of a single word makes Arabic vocabulary very vast Because of all these reasons the regional languages in the lands where they went with the message of Islam created a problem for the early Muslims There were efforts to find solution for this problem in the beginning of Islam itself A new programm for the Arabs to teach Arabic was created by a ruler named Hajjab Ibnu Yusuf in Hijra 60 The method was giving one or more dots under or above of some characters and adding few other symbols3 In that way new mixed languages were born in many lands where the Muslims convoys went In Iran with the commence of Islam along with the Zoroastrian religion Pahlavi language also disappeared The Persian language became richer using the Arabic alphabet The same happened in Turkey also 80 of the vocabulary in modern Turkish language is from Arabic The

Kerala Muslims Language and Literature

Translation of excerpts from the article Samoohya Jeevitham Malayalanovalil from the study Muslim Samoohya Jeevitham Malayala Novalil by Jamal Kochangadi published by Kerala Sahithya Akademi Thrissur First published in March 1998

1 Prof V Muhammad Ali - Arabi sahithyam (Kerala Bhasha Institute)2 T Jamal Muhammed - Arabikalude Charithram (Kerala Bhasha Institute)3 Dr P M Abdul rahman - Sankara Bahasha Shaili (Institute of Mappila studies)

20

influence of Arabic on Hindi gave birth to Hindustani and Urdu Mali language is written in Arabic script It was because of this strategy by the early Muslims that mixed languages like ArabiTamil ArabiKannada ArabiSindhi ArabiPunjabi and ArabiBengali were born ArabiMalayalam is also part of it

The idea that the Vedas are so divine and that they shouldnrsquot be written was the reason behind the tradition of learning by reciting Recitations by Brahmins and Quran recitations by Muslims are examples of that belief4

The orthodox Muslims till recent times believed that it is wrong to even step on the chalk dust fallen from writing Arabic words There were a number of Arabic scholars in Kerala because of the ancient connection the land has to the language There are many Arabic books in Kerala which are not there in Arabic or any other Muslim countries5 lsquoPathu Kithabukalrsquo was used for basic education Khaidul Jamia by Ahmed Rafthani is believed to be the first Arabic text written by a Keralite Ponnani Valiya Sainudheen Makhdhoom (1468-1521) have written many Arabic texts including both prose and poems Shaikh Sainudheen second is the author of the famous book Fathahul Mueen Thuhfathul Mujahidheen written by Cheriya Sainudheem Makhdoom is the early historical text which paved the way for people in search for the history of Kerala Assaiful Bathar by Mampuaram Syed Alavi Thangal was a rebellious text against the British government The early Muslims assimilated from the local language and culture as well It was Malabar Muslims who spread Kolezhuthu (Derived from vattezhuthu and written using narayam on plam leaves) It was in use till the 19th c

Even though ArabiMalayalam started as a means for religious preaching and day to day communication later on it became a powerful medium for the Mappila imagination The Muslim scholars of that time might have thought that because most texts in Malayalam were about Hindu mythology learning Malayalam language would lead to movement away from the religion It might also be a reason for the birth of ArabiMalayalam Muslims of that

4 P K Muhammed Kunji - Deseeyodgradhanam oru Padanam (Current Books 1987)5 P M Muhammed Moulavi - Keralathile Arabi Granthakaranmar (Kerala Muslim Directory 1960)

21

time had designed secret number languages like Akkakettu and secret languages like Mykurudu6 Akkakettu is a special code language like Abjad in Arabic in which they communicate through numbers Even though later on they inter-mixed with the main stream Kerala society a tendency to alienate from the main stream have been a characteristic of the Muslim society It points towards a complex duality in the social personality Muhyudheen Mala by Qazi Muhammed is the earliest work in ArabiMalayalam There is no other text which has influenced the Muslim history in Kerala like it had All Muslim women had to learn Muhyudheen Mala to get married during that time This text says the legend of a saint named Shaikh Sainudheen and it wasnrsquot in accordance with the Islamic ideals based on monotheism But itrsquos literary beauty and musical quality gained popularity among the people Its influence was like that of the Bhakti movement in Kerala

It was almost during the same time period that both Adhyatma Ramayanam by Thunjathu Ezhuthachan and Muhyudheen Mala by Qazi Muhammed got popular among the Hindu-Muslim societies It was the time when the Portuguese came It was a time when non-Brahmins were denied learning Vedas that Ezhuthachan who was a non-Brahmin came with the Kilipattu The work of Ezhuthachan gave Dravidian character to the Malayalam language which was ridden with Sanskrit words Many Dravidian words and usages could be seen in Muhiyudheen Mala as well

Muhiyudheen Mala also has the Tamil flavor which many ancient texts and Sandhesha kavyas have7 Muhiyudheen Mala was written approximately 420 years ago Thunjanrsquos periode is also the same His Ramayana was written in thaliyola and kept in homes The part he played in popularizing Malayalam script gave him the title of the lsquofather of the languagersquo The place Thunjanrsquos Ramayana got in Hindu homes Myhiyudheen Mala had in Muslim homes Mappilappattu was a medium for Muslims to express their aesthetic sense and imagination While men sang Kissa pattu women enjoyed

6 M N Karassery - Onninte darshanam (Poorna Publications Kozhikode)7 P K Muhammed Kunjhi - Muslimkalum Kerala Samskaravum p 205

22

singing Sabeena Pattu together There is an opinion that they are similar to Harikatha kaalakshepam and Paatakam8 Till recently father and daughter used to write to each other in Arabimalyalam in poetic style There is a song called Vasoori keerthana Mala which describes about 18 different kinds of small pox There is a song on Ashtanga Hridayam Theyyam and Narikkali were part of Muharram celebration of the Dawoodi Muslims who were Shias and Dhakni muslims who were Hanafis After some time the scholars prohibited it declaring it non-Islamic

Moyin Kutty Vaidyar wrote a brilliant love poem called Badarul muneer Huznul Jamal inspired from a Persian story Even though many of his songs were inspired from persian tales they became different with his unique writing style It was Moyin kutty vaidyar who wrote with a background of kerala even before Ulloor wrote Uma Keralam which is considered to be the first poem to have a real Kerala backdrop by many scholars9

The roots of mappila pattu goes into the Kerala culture At the same time they didnrsquot lose touch with Arabian poetic devices and style of singing and interest towards Arabic vocabulary They are a result of cultural interaction There were efforts to modernize and use Sanskrit words on Arabimalayalam poetry Badar song by Chakeeri Moytheen Kutty is one of them

News papers religious magazines and even the first magazine for women were published in ArabiMalayalam Once even political pamphlets were printed in ArabiMalayalam During the time of Malabar riots Britishers banned many books Cheroor Chintu was one among them All these shows the influence this mixed language and literature had among the common Muslim people

Many Mappila songs are based on Arab and Persian stories The name for the section of Kessa pattu itself suggests that they are about stories Char Darvez which was published in Hijra 1303 is a translation of a Persian novel Even though the book the Great History Mappila Literature says that Alavudheen Khamar Samaan Umarayyar Ameer Hamza Gulzanobar Zubaida Zainaba and Khilar

8 Parappil Muhammad Koya - Kozhikotte Muslimkalude Charithram9 Balakrishnan Vallikkunnu - Samanthara Sahithya Veekshanam Moyinkutty Vaidyarude Krithikalil

23

Nabiye Kanda Nafeeza are novels in ArabiMalyalam they donrsquot fit into modern idea of a novel

Many of these novels had deformed and handicapped Malayalam in them It could be said that works like these from those who call themselves as scholars held many young Muslim people from learning their mother tongue and pulled them back from rising to the modern times and remain illiterate This was a danger caused by a some religious scholars ldquoIt is sad that some people write and publish without knowing any language structure pronunciation or grammarrdquo10 says Sanavulla makthi Thangal who was a social reformer and scholar in the ends of 19th c During the juncture when malayalam got separated from its Dravidian roots and got influenced from Sanskrit and Chantamil Muslims did not pay much attention to their mother tongue The time during when Mappila Muslims did their religious practices and preachings in Arabic and communicated in their limited rustic language alienated them Its literature including Mappila songs got limited in the Muslim population itself Non-Muslims who couldnrsquot read ArabiMalayalam were not able to read or enjoy them Even though it is necessary that research in depth should be done about works writers in ArabiMalayalam and the time period being a mixed language it couldnrsquot be said that it will exist or it should exist It has fulfilled its duty as a medium of a an age and bid goodbye Now it is not possible to develop a language with complicated words from foreign languages There is nothing to mourn upon the fact that during this time of printing press and unification of language ArabiMalayalam is drowning in the mainstream language 11

10 Sanaulla Makthi thangal - Sampoorna krithikal11 Dr K N Ezhuthachan - Arabi Malayalathinte Bhavi

24

Mappila Songs

25

Music and arts have a timeless influence on the society It is the medium through which creativity has been transferred from generations in written and oral forms even to the illiterateIt allowed the working class enjoy the sweetness and bitterness of literary creative experience

Like in any other society Mappila songs are result of the Muslim invasion in the Malayali coasts Evidently Mappila songs should be seen as a metaphor for the creation of social awareness It is very unscientific to approach arts and music with a consideration to age grouping because its not distant for even the illiterate

Mappila songs Arabi-Malayalam becomes relevant because of the cultural originality in their tunes which came from generations to generations The creativity in the tunes is of importance because it is known to even the illiterate Folk songs reflect life in them unlike the short-lived instrumental music in films A scientific research is necessary in the field of mappila songs in which magical realism flows though itrsquos veins

For women whom education and literacy were a distant dream particularly the Muslim women Mappila songs were a medium which united different generations together To the Muslim women to whom education were prohibited Mappila songs were a rising song given by the invasive Muslim civilization Other religious groups like Christians also had their own folk song tradition which had the same consequences

The presence of a semitic society came to Kasargode along with the ship of Malik Deenar Sermons didnrsquot establish the presence of that society and make it stand the test of time They successfully got mixed with the native culture in KeralaAs a result of that kind of unification that a mappila song culture is prevalent for generations in the Mogral village in Kasargode More than an inborn talent music is life itself for them

Mappila songs were rising songs and declaration of freedom for Muslim women who were denied education by the vested interests

Mappila SongsIntroduction

26

of priesthood and male domination The acceptance to mappila songs in which the prophet and birds were the characters was beyond what their author had thought The lsquomalarsquos (songs) are rich with hero worship and there are stories about heroines also like in Nafeesathu Mala

Music is used in medical treatments now It is not so long before that to console a woman giving pregnancy women sat around her and sang Nafeesathu Mala There were songs to give spirit to the warrior going for battle There are lullabies and satirical songs in Arabi-Malayalam which still people sing

Many Arabi-Malayalam songs are influenced by magical realism The messages from the immortal art forms and even the doubts which they awake influence peoplersquos minds Theatre and music have an integral part in the social changes in Kerala Literacy was the guiding light for renaissance Art can shed light in peoplersquos minds and trigger revolution Even though there are Mappila songs in Arabi-Malayalam and pure Malayalam which influence people irrespective of their age beyond entertainment itrsquos influence spreads on the backdrop of God worship and hero worship therefor mappila songs in Arabi-Malayalam are treasures in language and culture They become ever living because of the clarity in their cultural background

Art and music forms are symbols of a live society Arabi-Malayalam songs could be seen as agents of indirect woman empowerment

There are Mappila songs for every occasion like birth death marriage feast offerings to God football agriculture battles and loveThere are Mappila songs in kannada also There are set rules and grammar for this range of music Encouraging language is encouraging humanity The works of TUbaid and Moyikutty Vaidyar should be studied closely These are invaluable assets for present from the past A new generation of Mappila song writers and instant poets are a unique experience in the village of Mogral A generation in whose

27

veins the sweet tunes of Mappila songs are dissolved will makeanyone wonder The style of their singing underlines the humanitarian face of music It is not only language but also the culture which is being transferred with the songs Mappila songs are guiding lights in the journey of life

Arabi-Malayalam which shed the light of informal education for the Muslim woman who was denied literacy and education could only be seen as a streak of light in the dark cloudy sky when viewed through the rear view mirror of time Pakshipattu written on Khalifa Ali radiating hero worship could be read on the grounds of Shiaism Mappila songs have turned to the form of worship and offering to God in certain sects

Mappila songs shouldnrsquot be rated on the basis of new trends and popularity votes of today This poetic stream of self expression should be read on the basis of literary values as well as its influence on social and cultural spaces

For the people of a Holy book which called itrsquos people to read and recite Mappila songs are steel swords It is not only poetic justice that like the ishals which doesnrsquot stop raining and changes night into day centuries ago it was the Islamic invasion that gave the magical wand of magical realism to Spain

28

Mappila songs have a very important place in the songs of Kerala G Shankara Pilla says ldquo It may be difficult for one to enter into the complex lsquoManipravalamrsquo(mixed language) of Arabi-Malayalam into its poetic devices and decorations but once these hurdles are crossed a magical world of is awaiting himrdquo Many poems rich with poetic devices such as upamalangaram ulprekshalangaram and uniuqe ideas are there The rhyming sequences in Mappila songs leave poets of other language perplexed The main kinds of rhyming are kambi kazhuthu valkkambi and valinmel kambi Unique vrithams (essentially a tune or a rhythm) are speciality of mappila songs The songs which are bound to the rules are more beautiful Many different branches like padappat (war song) kissappatu(story song) mangalappattu(wedding song) maduhu pattu(stories of saints) thalolappattu(lullabies) upadeshappattu(advice songs) and malappattu(offering song) The songs of our grand parents come from a time beyond our perception handed over through many generations

There are many songs printed in Arabi-Malayalam whose author or the time which they were written are unknown Aadi mutual puranam Oppana murukkam Mylanjippattu Mazhaya ammayippattu Pazhaya Mihraj pattukal Hakhana Kombu Vakavalippattu Daniel nabi kissappattu Isa nabi kissappattu Thrikkalyanappattu Noolmala khanda kavyam Prophet Ibrahim kissappattu Pazhaya valiya kachavadappattu Jaufar thayyarppattu Mundirbunuaveel kissappattu Pazhaya yaseed pattu Falurathul khudsu oppanappattu Aandu hashu pattu Puthiya thrikkalyanappattu Muthumala multhasiminte pattu Malik ibnu deenar kissappattu and Vafathu kissappattu are only few of them There are many other handwritten poems also Among these is the ldquoMappila Ramayanamrdquo which Dr M N Karassery discovered The mappila flavor in the song is very interesting

കലം മലയം രകറികലകീഞലഞ വശമലപഞലവഞേകലകം വലവാേ സലദേിലാവണലവറ വപങലങളമലമാ രപാലവപേതലവതാേ പാതാളതലതിവല സൽതലതരാവേ മിലം വപാചലചണി കമമണി േീവി ശർപണഖകാലകലവകടി ഹലാകലകി സൽതലതാൻ മയയതലതായി ശീലംരകടലരടാൾകലകിലം രവണം മാപലപിളവയാല

Mappila Songs History and InfluenceTranslated from the original aricle Mappila Pattukal from the study Mappilasaili by NKA Latheef published by Vachanam Books Calicut First published July 2010

29

ആങലങളലാവണ ോജാരവാടല സങലങതിവശാലലലിവപങലങളല കണലടാൽ സമമതമാവണലവേവശാലലലി

These are few lines from Mappila Ramayanam It has similarities to the folksongs from Northern Kerala called lsquoVadakkan apttukalrsquo C N Ahammed Moulavi and K K Muhammed Abdul Kareem found two epic poems unpublished and authors anonymous One of them tells history of the battle of Badar and the lines are very ancient The other epic poem is lsquoRausulgulrsquo which gives historic description Few lines from the part which talks about the valor of Hazrath Ali

ആകം അസദലലലതങലങൾ അലലവത പലിരപാൽ പടയിൽ വീകം അലിയാർ സിഫതലതം വിേതലതവതാേല പാേിൽ

Many of the songs by anonymous poets are very popular lsquoAadhi muthal puraanamrsquo is a very ancient wedding song lsquoOppana murukkamrsquo is also a very old song

മാണികലകാമണിമതലത മഹമലമദിാ മഹേലേതാൽ യദർതളലളാ തിേിരാകലകാരല തിേിരാകലകം തിേിവവാളിവതിാവല തിേിവവാളി വവമലപിദിമിർ വപാങലങി

The style of ancient lsquoMylanchirsquo songs go like thisമണിമറയിൽ സവേലകലകം തലിലാവയ പീഡം അപലപീഡം ഏറിപലരപായല ഒപലപ വവകലരകണം ഒപലപ കാണാൻ വപേിരയാൻ തണ രവണം വപേിമയിലളലള മലാഇകലകലമാേം സഫല ഒപലപിചലചളലള മലാഇകലകതലവതലലലാേം വിശവയലിവയലലലാേം ഒേമിചിേലാവേ

Old lsquoAmmayippattursquo is a witty songഅപലപങലങൾ പലവിധം വകാടതലതമലമായി അലങലകാേം മികചലരചമാൽ വകാടതലത മലംആടവാൻ ആളകൾ വപൻേലടിയകൾ വയതലതിോരതടവാൻ കാകലക അളിയൻ ഹാജർ

30

A list of Mappila dishes and drinks could be seen in the song There are songs which lists all the jwellary and dress items used by Mappila women There are many Kissa songs(songs describing story of heroes) written by anonymous poets Most of them are epic stories about prophets and saints Following is a song about Jesus Christ called Isa Nabi Kissappattu This song was found and published by the first ever Mappila translator of Quran Mayan Kutty Elaya Relying on lines from Quran and Bible the poet writes

ഒേ വാകലകം ായൻവയലലിചലച ഉതലതിേം രകടലടാരോ ഉതലതലറാൻ മണലണലമർയം താം അരമാദം അേിവയ ജിേല േീൽ ഉേതലതല മണലണലടതലരതാതംരപാൾ ആദേവരലലലാേി പയലതല പളലളയിൽ ആയതയല പിേിഞലഞ അവിടലല അലല ജിേല േീൽ ഉശർല രപായല പിശകാവത മങലകവയറലറില ഈശാേി വചാലാേല

The tales of prophets and saints could also be seen in lullabies which follow oppana songs Lines from a lullaby which touches the childhood of prophet Muhammed

താരലാലം താരലാലം താഹാ േിരയ താരലാലം വകാളലളലാൾ തായി ഹലീമാതാലതലതിൽ അലലലംരപാൽ എലലലാം വലിതാൻ താമേപമണം ാളിൽ ഹലീമാ

lsquoMalappattursquo (offering songs) are a special branch of mappila songs They are about the lives of saints honoring them There are many anonymous songs in this category also Following are few lines fromlsquoAbdu Rahmanubnu Ouf Kissarsquo to show how ancient they are

കാമീൻ അതയലവറ ഹേീേല േിരയാടല കറം പിേിശം മികചലരചാർ അസലഹാേി രകാമാവതയലലവറ മഖതിരവലണലടിരഖാജാേി വാശം മാറാവത ിലരാവർ ാമം അേലദേഹിമാവല വപറലവറാവർ വലലലേിദീിൽ മാരലാ ശിചിടലരടാവർ

31

ചീമാരാവടറലറം പിേിശം മികചലരചാവർ ഒേമയിൽ രലലല തലാകം പിേിഞലവഞാവർ ഒകലകവകാടതലത സഹദായി ടലരാവർ

A number of Mala songs were written by known and unknown poets following the footprints of this song Muhiyudheen mala Badar mala Rifai mala Nafeesathu mala Manjakkulam mala Mampuram mala Malappuram mala and Muhdu mala are all popular Mala songs Depending on the common knowledge till today lsquoMuhyudheen Malarsquo written by Khazi Muhammed of Calicut is the earliest poem to have the poetrsquos name and written year printed It is stated in the song itself that it was written in the Malayalam calendar year 782

വകാലലലം വയലടലടവയലപതേണലടിൽ ഞാൻ വകാതലവതൻ ഇമലമാവലവ റലറയമലപതഞലഞമലമൽ മതലതം മാണികലകവം ഒലായി രകാതലത രപാൽ മഹിയദീൻ മാരലവ രകാതലവത ഞാൻ രലാകരേ

Muhiyudheen Mala praises the great scholar and spiritual teacher Sheikh Abdul Khader Jeelani

കപലപി അകതലതളലള വസലതവിവ രപാവല കാമാൻ ഞാൻ ിങലങവള ഖലലേകം എലരാരവർ രതീചലച വവചലചപലരപാൾ ഉറമലപ ചാലിടലട രപാൽ തിശ അവവേപലരപാഴം ആവണലണമളലരളാവർകളവ പറലലലാ എലളലള രചാലാവേ കളലളലവറ കയയലിവല വപാല വകാടതലരതാവർകിയിലലലാകലകാലം കിവയ വകാടതലരതാവർകേിഞലഞ മേതലതിലരമൽ കായായല ിറചലരചാവർ

Even though it has some idealistic flaws from the viewpoint of religion the poem is very beautiful It is older than Thunjathu Ezhuthachanrsquos Adhyatma ramayanam and itrsquos simplicity and originality is laudable The unique narrative style of Muhyudheen Mala could be seen later only in the works of Kunjayin Musliyar who was a great scholar and had a unique sense of humor lsquoKappappattursquo is a very beautiful metaphorical poem written by him The song starts with comparing human body to a ship

32

ചായൽ ഒേ കപലപലണലടല മകലകല ചാഞലഞവളലല പാണലടിചലചാവണാൻപത ീളം This ship is being attacked by four kinds of thieves

ാലണലടല കളലളർ ഉഴവല ചേലം ാണാവദ ാലം അതല ാലപാഗം മാലം തടിയിചലച രലാകേിമലമലം മൽഊവതല അസാസീലവമാല Wealth desire for the body men and the cursed devil are the four sea thieves

കണലടിടലടറിവാരാ കണലണിരലലല വപാടലടാ കാേരണാർ വചാലര വചാൽ രകടലടിരലലല വപാടലടാപണലടളലരളാർ വചാലലലിലല പതിേണലരടാ വപാടലടാ പയല തല പാലിലല കയലപണലരടാ വപാടലടാ പടലടം വപാളിഞലഞാൽ പറകലകാരമാ വപാടലടാ പാലം മറിഞലഞാൽ കടകലകാരമാ വപാടലടാ പണലണിയം വചാലലലാമാരകകരമാ വപാടലടാ രവടലടാളർ കാതിലല കടിടലരടാ വപാടലടാ

lsquoNoolmalarsquo is another devotional song written by Kunjayin Musliyar Itrsquos style is different from that of Mala pattu The poet expresses his love and respect to prophet Muhammed through the song and lists all the great qualities of the prophet He expresses his extreme desire to see the prophetrsquos face and ends the lsquoNool maduhursquo Kunjayin Musliyar who preached the religion with a sense of humor lived during 1700rsquos There are a number of famous jokes on him connecting Mangattachan and the King Zamorin Noolmala is 300 years old Muhiyudheen Mala and Noolmala have a difference of 130 years In between these two books we donrsquot know exatctly how many books were written lsquoValiya Naseehathu Malarsquo by Manakkantakathu Kunjikkoya Thangal is a poem written during that time He wrote it during Hijra 1052 Muslim women used to depend on this poem for basic religious education

33

ഈടം മഹലശറ ചടം വകാടമയിൽ വയതലതിേ രപാടലടികലകേയരമഖലേകൾ രതടം അലരേതലതല ഹഖകൾ കിടലടവാൻ തകലരകാവേപാതലതല പിടികടലവതലതിോ കടം പിടിയിൽ വിടതിമയമിവല കാണം മലകലകല സമഹായ കടകലകാേിൽ ാടം പലിശ ഭജിതലതളലളവർ പളലളാ ാശതലതിൽ വിങലങി കംവകാണലടവർ വീളം വീളം അവർ രമൽ ശശതലതാം കാഫിറം വിതറി പരലകലകടലടം രകറി ടകലകരമ

lsquoSafalamaalarsquo by Shujayi Moythu Musliyar is a song which reminds of Kunjayin Musliyarrsquos visionary songs It was written in Hijra 1316 He included things from the beginning of the world to the life of the prophet Here are few spiritual and philosophical advices

ാളില രപാകടലവട ാവളയാകടലവട ാരളകലകല ാവള ഈ ീളം വിടലടാടലവട ഓടല രകാടാ ഇടം വലം േണലരട ഓരോരോ സാ അതലതിൽ മാറലറങലങളണലരട ആടല ോലസലഥിതി േണലട രവവറ അൽ പകവലലവർകലകാേംഭപലരപവേ കടല വകാലലലങലങൾ മാസങലങലാഴലചലച വടികൾ കണകലകിൽ ിലായസിൽ തീർചലച വതടലിവർ ിലവ മണല വീടലടിരലകലക തലജം ീ രാകലകല വപാൻ വീടിരലകലകല അകകലകണല തറലാവക രാകലവകാല രമാടാ ഉൾസാേം ഓർതലതാൽ ഉറങലങാരമാ രകടാ മഖകണലണടയലകകലകൾ തറകലകടലവട മാടാ മടിടലട വപാലവചപലപിൽ മതലതണലടല രകടാ പകൽ കണലണടചലചാൽ ഇേളാരമാ വപാടലടാ പലതം പിടിചലചാൽ ഫജലർ ആരമാ വപാടലടാ തടലടി തറകലകൾ ഉറപലവപലത വപാടലടാ തിലാപഴതലതിൻ േചിവയലത വപാടലടാ ാടലടാലലപൽ വലലലല വിളയരമാ വപാടലടാ വപാടലടാ ിലമലതളലളിപലപിൻ രചാേകലകടലടാ പിൻ ഇലല കാടലടം വപാറകലകല വകാടലടാ വപടലടാരലാ ചതലത ചകമരലലലാ വപാടലടാ

34

പറിൽഉടൽകലകല േഹമാം വപാടലടാ മാം വേിപലപാൻ അലങലകാേമാവക മലതം ഭേിചലചിങലങ പിലതലം ആകാ മാരറം കാടലടിൽ ീ പഞലഞാലം രപാോ മതലതിൻ േഹർ കണലടല ചാടലയലം രപാോ കരലലലാലടലടായിേം വപാൻവിലകലകരലലല വകാടലട ിറയല കൽകലവകാേ കാശല കരലലല ഇവലലലല വചാലലലി ിറയലകലകാരമാ പരവ അലലലൽ പറഞലഞ മകടലടാരമാ വകാരവ വകാലലലം മലകലകില കലലപ കിടലടി കടാടിപാടല തതലതവയ കിടലടി വതലലലം ഒഴികഴിവിലലലരലലലാ കടലടി തലിഷലടം വിടലടാരമ രപാലിഷലടം കടലടി

The influence of mysticism could be seen in Safalamaala The poet doesnrsquot lock us in the prison of spirituality but he talks about a life of virtue based on dharma He evokes the powers of humanity and wakes up the soul

Moyinkutty Vaidyar and Chettuvay Pareekkutty were poets who created a new path different than the religious traditional Mappila songs While the traditional poems connected even the love stories to the lives of the saints and made it divine these poets gave poetic form to the raw emotions of the common man Moyinkutty Vaidyar (1852-1892) was the first poet to write a love story poem with all its true charm Even though he lived for only 40 years his contribution to Malayalam is unforgettable The poet who loved nature and flowers could evoke romance in the listeners He wrote an immortal love poem called lsquoBadarul Muneer Huznul Jamalrsquo Shooranadu Kunjan Pilla evaluated this as a genius work which all of the Keralites together if tried wouldnrsquot achieve now This is an example of his descriptive ability

പമാകളാരണ ഹസലൽ ജമാൽ പലാേതാളം മികലരത േീവി രഹമങലങൾ വമതലവത പണിചിതലതിേംാമങലങൾ എണലണിപറഞലഞാൽ തീോ വേതല ചിങലകാേം പണലവട േീവി

35

കമാകലകായലചലചകലക തപലപവമലതാം കതലതം തഖലതിൽ മേവം േീവി മേതകതലതകിലം വഞറിലതടതലത മാണികലകയലകലകയല േണലവടറിലത വീശിപേകലകിതലമടിയം കിതലതല വപേമാൾ കഴതലതം വചേിപം വകാണലടല കേിരപാൽ ഇടതം വലതിടലടലി കണലപിേി വവടലടിചലചഴടലടീടലിൽ വേിൽ മദം തേിതലവതരാകലകം പവിഴരപാലചലചണലടാവല രപാലചിേിതം വപാഞലചിേി തലവ ടചലചായലിൽ പമാതലരതവി വേവല തലിൽ

Moyinkutty Vaidyar also wrote well known battle songs like Badru Uhdu and Malappuram Including Saleekathu Kilathi maala and songs based on Panchatantra called lsquoElippadarsquo he wrote 12 khanda kavyas With this transformation initiated by Moyinkutty Vaidyar Mappila poets felt more freedom to choose their subject The number of subjects which were written upon later shows that Songs like lsquoThengaappattursquo and lsquoMangaappattursquowhich are connected to the Kerala culture were written Contemporary issues were written upon A number of poets came forward to sing against the superstitions and malpractices in the society Few lines from the poem lsquoDurachara Mardhanamrsquo by Marakkar Musliyar When false stories about Shaikh in Muthupetta and Koottayi Vellatha painting divinity on them were getting spread he satirically wrote

മതലതപലരപടലടകലകല രപായവർ വലര മഴവൻ കളവവല പലർലവ അതലതേം തലവ കടലടായി വവളലളം അതിാൽ പലർലതം കളലളം

There were talented women poets like P K Haleema V Ayishakkutty Kandathil Kunjamina and Puthooru Amina Sparks against abuse of women could be seen in some poems Puthooru Amina writes against treating women like a consumable object

36

ാലഭാഗവം വലിതാ പറയല വപങലവകടലട ഉമതിലം ലലല മാേവേ കിടലടവാൻ എികലകിവലലലാേ മടലടല മടലടിൽകിടലടവവേകലകം മാരരതര വിളികലകം മടലടരലാഗിയം ഉറലറിടം പരല ചകലകേവാകലകം ഒേപടി മകലകളങലങ കളകലകിലായാൽ അടകലകവളലാകലകം വപാടലടിപലവപാേിഞലഞലതാളാം വപാേിവവയിലതലതാകം ഓളം രപായി മറലവറാേ രതാപ കണലടപിടികലകം അയയലളാ-പേഷവേ പതി പതലിമാർകലക തീേം ഇവതലവതാേ രകാളാ

There was a stream of Mappila songs touching the social life The excitement of Indiarsquos freedom struggle could be seen in many Mappila songs of that time Many mappila poets like Nallalam Beeran were put into jail T Ubaid wrote to raise the national spirit

എലതി വിണലണിൽ പതതായല കേിിഴൽ കാണല തങലങി എല ലണലടൻ രഗാപേങലങൾndashതങലങളിൽ രചാദയലം തടങലങി ചിലതയാലിംഗലലണലടല തലവറndashവതളിമഖം കേിഞലഞ മങലങി ചീർതലതാ രമരതാ വിപതലതിൻ സചകൾ കണലടടങലങി

Mappila Literature researcher K M Ahammed wrote ldquoMappilas didnrsquot sing about the local rulers or the Kings They didrsquot fall short of desire for freedom or self respect It was Mappila song writers and singers who inspired the Muslims of Kerala to fight against any oppression whether of the local rulers or the imperialist Britainrdquo

37

Akbar Sadaka Pakshipattu should be included in the group of story-songs This poem written by Naduthopil Abdulla once gained astonishing popularity in Malabar The story and its presentation in the song would blow away anyone Clarity simplicity ease and the ingredients of unique vocabulary in Kasargodian Malayalam are the characteresitics of this poemThe poet belongs to a small shore side village in Kasargode sharing border with Karnataka The slang over there is a mixture of Malyalam and Kongani

Pakshipattu

38

A bird who had lived with her husband for 40 years is subjected to husbandrsquos suspicion for lying two eggs during one day and she gets thrown out of the nest The bird pleads prophet Muhammed to convince her husband that she was innocent The prophet replies that he would end her distress if she could bring her husband to his presence The bird says that he wouldnrsquot come if she asks and says the prophet should send one of his men to which prophet asks the whereabouts of her husband The bird says that it is beyond the tall Jabal Khubais and beyond Jabal Noor and beyond a field in a hill called Thurisina Mala where prophet Moosa was born The prophet sends Bilal to fetch the male bird Bilal went there and called the birdrsquos name twice but the bird pretended that he didnrsquot hear it When Bilal got angry and called for the third time the bird showed its beak outside and asked Bilal with arrogance- ldquowho are you you kid who called me by my namerdquo When Bilal said that prophet Muhammed send him Akbar Sadhaka- the bird replied that he knew all the 312 prophets but he he hadnrsquot heard about Bilalrsquos prophet and asks him to tell his prophet that Akbar Sadaka is calling him Bilal returns and tells this to the prophet and he sends Umar Akbar Sadaka repeats whatever was said to Bilal Then the prophet thinks that if his son in law Ali was there he would have brought the bird there Ali was at a distance of 93 days gone for a battle Ali knows about Muhammedrsquos thought through dream Ali arrives at the prophetrsquos presence during Subhi morning prayer on his horse named Dul Dul It happened so because Allah asked Jibreel to shrink the earth Ali goes in search of Akbar Sadaka When Akbar Sadaka didnrsquot listen for the first two calls Ali called him for the third time in a manner that the sky and earth shivered Akbar Sadaka called Ali as Chinkapuliyar (the lion Ali) The bird said the same things as before to Ali also Ali replied that Muhammed is the 313th prophet Then the bird asked him if there was a prophet like that why was he not keeping the fourth veda in tact When Ali asked him to explain he said that the dear daughter of a sahabi named Ibnu Ubaidulla was kidnapped by Ifreeth jinn on the 3rd day of her birth and she is being brought up as an infidel for the last 16 years Why is that your prophet is not able to save herAli after hearing this marches towards King Ifreethrsquos fort There is a cave covered with a huge stone on the right side of Thurishina hill

The Story

39

It is written on it that if a human being enters into the cave he will be burnt to ashes Ali ties his horse on the stone itself and enters the fort Then Ali sees a large ocean and two huge serpents guarding it Those serpents recognizes Ali The serpents gets Ali into the fort on some conditions Then Ali sees a tree The tree tries to send Ali back but he doesnrsquot listen The tree gives keys for all the seven forts to Ali on some conditions Ali witnesses perplexing sights on opening every fort In the seventh fort Ali sees the girl who was abducted by Ifreeth guarded by a jinn Ali wakes her up Th girl says that only Ali from Mecca could enter the fort like he did She says that Ifreeth had gone for a hunting party and the sounds of his return could be heard Ifreeth on entering sees that all the forts were open and asks the girl about it Ifreeth says that he could smell man he could smell Ali When he screams and boasts that if he sees Ali he would burn him to ashes Ali jumps in front of him Ali asks Ifreeth to believe in islam but Ifreeth resents Ali then fights with the Kingrsquos guards In the end Ifreeth falls like the Uhdu hill Ali takes the girl along with him and reaches the place where Akbar Sadaka lives With the first call itself the bird greats him with saying ldquolabbaykum labbaykum labbaykumrdquo Akbar Sadaka goes along with Ali towards prophetrsquos presence saying that he is now convinced that Muhammed is the prophet Akbar Sadaka tells the prophet about his suspicion on his wife The prophet replied that it was a Kudrath (blessing from Allah) and the bird gets convinced Akbar Sadaka asks the prophet for forgiveness He takes his spouse along with him to the nest Ibnu Ubaidullarsquos daughter describes all the events happened in while she was kept in the fort In this fashion the story in the song ends happily

40

One of the most notable period in the Malayalam literature begins with Kilipattu Even though Thunjathu Ezhuthachan was the central point of this stream there are many other kinds of works like Champukkal Aattakathakal and Thullalukal Many kilippattu were written after Thunjan Even though Kilipattu are written like a bird is made to sing there are other songs in which goose coil and beetle sing the song They also could be included in the category of Kilipattu In the Akbar Sadaka song the bird asks the prophet Bilal Umar and Ali two ethical questions in poetic form The bird talks to each one of them The song could be read as praising chastity of woman Even though in the beginning the bird talks down of Muhammed in the end he apologizes and does as the prophet says Unlike Ezhuthachan who used sophisticated verses to talk about the ethical issues Naduthopil has used some perspectives which existed then and wrote about some philosophies in a not so serious manner Pakshipattu could be seen as a Mappila version of Kilipattu Those who blame Pakshipattu for contempt of the prophet should rethink based on what is said above

Kilipattu

41

Pakshipattu is a story about the loss of faith and replacement of it Stories about miracles were always used from the ancient times to spread religious belief Almost every prophet who were mentioned in Quran had many miracles associated with them They were meant to make the people of their times believe that the prophet is capable of doing things with the blessing from Allah which are not possible by normal people Many of the miracles were very majestic like splitting of the moon during Muhammedrsquos time and like the ocean split and made way for Moses There is a story about Cheraman King in Kerala who lived during the same time during when the prophet was alive that he saw the moon splitting and he converted to Islam These stories are intented make people believe that there is a power which could do any thing things majestic and beyond what they could think of In the story of Akbar Sadaka initially when the bird is asked to come see the prophet he talks down on him saying that he didnrsquot know about a prophet named Muhammed If there was a prophet named Muhammed why would such a dare thing happen like what Ifreeth did How would it happen so that daughter of a sahabi was taken away when she was just 3 days old and now itrsquos 16 years she had been held in captivity and kept as an infidel by a jinn Akbar Sadaka has lost faith in Muhammed that he was the prophet of Allah and Ali is engaged in a mission to restore it Ali enters the forbidden cave and encounters many supernatural occurrences like talking snake with 80 hoods and talking trees When he opens the forts by the keys given by the tree he sees many more miracles like fire by its own net which gets thrown by its own arrow which gets shot by its own and a wand which hits by its own afort in which a thousand women were sleeping while standing a thousand women were sleeping while sitting a thousand women were laying and sleeping Finally when he meets Ifreeth he is defeating a Waseer (guard) of Ifreeth who is 40 times bigger than Ali who had eaten 40 camels and drank 7 barrels of water Ali throws him thousands of yards up in the sky On falling down the Waseer says that if Ali catches him so that he wont die he would believe in islam Ali saves Waseer but he still doesnrsquot keep his word Ali throws him up again This time also when coming down the Waseer says the same Ali trusts him again but Allah sends Jibreel to strike Alirsquos hand so that

Story of Faith

42

the Waseer falls down and no more cheats Ali When Ali is back along with the girl a deed which would not have been possible if not for blessing from Allah and knowledge of Muhammed and valiance of Ali Akbar Sadaka becomes convinced that Muhammed is Allahrsquos prophet His faith in Muhammed and Islam is restored He goes to Muhammedrsquos presence and asks his question that how could his wife lay an egg which is not his Muhammed assures him that his wife is innocent and it was a blessing from Allah Akbar Sadaka gets convinced because it is Allahrsquos prophet who have said so He has restored his trust in his wife also

43

Shias are a group of Muslims who give more importance to Ali than other Khalifas Ali was the fourth Khalifa and one of Muhammedrsquos first disciples He was prophetrsquos close relative and used to write down Vahiyu (messages of Quran revealed to Muhammed through Jibreel from Allah)for him He was one among the ten people whom the prophet gave news of assured entry to heaven Alirsquos mother had given him the name Haider which means lion But he was known in the name Ali (one who is in heights)which his father called him Ali grew up in Muhammedrsquos house under his guidance It helped him to learn good characteristics early in life He didnrsquot lower his head in front of any idols when idol worship was very prominent in Mecca It was the prophetrsquos wife Khadeeja who believed in Muhammed first and second it was Ali The brave Ali was ready to die protecting Muhammed The prophet had married his youngest daughter Fathima to Ali Ali had fought in the battles of Badr Uhud Hantak Khaibar and Hunain In his last days the prophet came to the mosque supporting his hand on Alirsquos shoulder Ali had a main role in the death ceremony of the prophet Historians records that Ali had expectation that prophet would select him as his successor Knowledge bravery justice and simple life were some of his qualities He had every means to lead a luxurious life but he didnrsquot lead one He bought the same kind of dress for him self and his servant He went to the market himself and carried things from there to home by himself He lead a very simple life

There are several reasons for Alirsquos rule as the fourth Khalifa not being a complete success Many had lead an opulent life because of the prosperous times before Many people turned against Ali who instructed a simple life and strict control in money transactions So he didnrsquot get the support of people who wanted a luxurious life Another reason is the indiscipline of people who were with Ali Some people deliberately tried to create trouble Ibn Sabu was the one behind that Constant attempts were made to evoke the emotions of blind favoritism and person worship which Islam strongly forbids among people which made them to hate each other Propaganda that Ali being close relative was the righteous successor of Muhammed to be the first Khalifa and that right was snatched

Alirsquos history

44

away from him was spread by them Even though Ali publicly and clearly denied that claim in places like Egypt Bazra Koofa and Yemen wrong thoughts got spread Efforts of enemies of Islam to attack the religion from within itself started to see success Troubles grew as because of the differences in thinking and polarizations Tendencies of animosity created problem like in the time of Uzman The group of people who stood for Ali naturally portrayed his character in a higher position It is a result of this that a group among world Muslims do glorify Ali Viewing from this back ground pakshipattu have influenced Kerala Muslims in Shiaism

45

Naduthoppilrsquos Pakshipattu have faced a lot of criticisms from the beginning Some scholars have even banned reading it because it tells a fictitious story about the prophet The criticisms are that there is no such an event in the history and it is non-islamic and it would create misconceptions in the society All these criticisms should be looked upon but there is another dimension to it which everybody agrees that is itrsquos popularity This is a song which have been read sung and enjoyed by the common muslim a lot Thousands of its copies got printed Clarity in language simplicity in representation appropriate abstractions and augmentations and crystal clear language are the qualities of PakshipattuIt became popular because it is entertaining The male bird expelled his wife because he had doubt in her chastity His need to save the girl in Ifreethrsquos fort reflects his opinion to protect womanrsquos morality Ali does this adventure because he recognizes it The issue which the female bird raises in front of the prophet is also the same The song suggests that man and woman should trust each other

Criticisms

46

Pakshipattu is full of awesome picturisations The age of Akbar Sadaka is not mentioned in pakshipattu The poet gives us clues to guess it in a strange and beautiful way

പേിശിൽ ഈ ഭമിയിൽ ിൽകലകല കാലതലതല പേിവശാതലത ഭമി ഞാൻ അഞലച ിറം കണലട മലപിാൽ ഭമി അതല വപാല ിറമായി പിലവയാ ഭമി അതല വവളലളിതലതറയായി വവളലളിതലതറരപായി വചലപതറയായി വചലപതറരപായി ഇേലപ തറയായി മണലണതറയായിടലടഞലച റലറാണലടായി (I have seen earth in five colors It was golden in the beginning Then it became silver Then it turned bronze and then iron It has been 500 years since it has turned earth colored)

The scientific basis of this transformation should be questioned But the transformation of time and space have been beautifully illustrated in these lines If inspiring awe in the readerrsquos mind is an element of beauty in literature Naduthopil have brought his readers to the bring of itാലലപത ചവിടലട വകാണലവടതലതി ഇമാമലി (Imamali reached in just forty steps) അലതവിസലേലതിതമായി കിടകലകല കടൽ (the sea which extends till infinity) അതിലവറ കാവൽകലകാോയി േണലട ാഗങലങൾ ആ ാഗങലങളവട വലപലപം ഉദയമാം വതാടലട അസലതമം വവേയാണല (it is guarded by two snakes the length of those snakes extends from sunrise to sunset) These lines remind us of Muhyudheen Mala

ആകാശതലതിൻ മീവത ഭമികലക താവഴയം അവവേവകാടിീളം അതലതിേയരളലലാവർ (The one whose size of flag is from above the sky to below the earth)

To provide thought which guide you to infinity is characteristic of Quran It may be Quranic influence that lead mappila poets to use that kind of imagination The snake called Ibnu Umair in the song has 80 heads and 80 hoods Ali crosses the ocean sitting on it Ibnu Umair tells the marvels of the fort like this

Imagination in the Song

47

തനനാലെ കതതനന വാളണടാ കകാടടയിൽ തനനാെടികകനന ദണടണടാകകാടടയിൽ തനനാലെ കതതനന തീയണടാ കകാടടയിൽതനനാലെ വീശനന വെയണടാ കകാടടയിൽ(In the fort there is a sword which strikes by its own a pole which hits by its own a fire which burns by its own and a net which gets thrown by its own )

Magic in depiction not scientific reality is becoming evident in these lines Minds of readers and listeners get lit with wonder The depiction of things inside Ifreethrsquos fort makes evident the dangers and adventure Ali has to go through to save the girl For this poets have been using myths proverbs and supernatural powers since centuries This unique method of depiction leads the song to fulfill its purpose

48

Ali fights bravely to protect the fourth Veda Alirsquos bravery becomes evident only when the reader is convinced of his enemyrsquos huge power In Miltonrsquos world classic Paradise Lost the poet depicts devil as one with extraordinary power it was to show the greatest might of God A human level representation of that is shown in pakshipattu Even when it is agreed that the events in this story are impossible the poet tells a truth which the human race has to be convinced which is to bring purity in life The reading of Naduthoppilrsquos Pakshipattu becomes creative only when that is understood Using the secondary imagination which Coleridge says genius people possess like Aristotle had proved before imagination becomes creative this could be experienced by the reader on careful reading of Pakshipattu Like moral stories and parables the poet presents Pakshipattu Writers write stories and songs like parables to present philosophies

The prophetrsquos philosophy that even a bird should be given justice should be noticed It shouldnrsquot be meant that Pakshipattu is completely righteous There are attempts to patronize great men like Bilal and Umar who had led a saintly life The song even patronizes prophet Muhammed who is called the Darling of the Mankind But when he realizes his mistake Akbar Sadaka asks for forgiveness The poet in his excitement to praise Ali would have forgotten and written things which shouldnrsquot have been written It would be appropriate for the reader to forgive the poet for the prophetrsquos teaching was to forgive even your enemy

Message in the Song

49

There are few things which are entirely non-Islamic in Pakshipattu They shouldnrsquot by any means could be justified The serpents who guard the sea asks a favor in return of helping him cross the sea The serpents says- ldquoYou are the one who gives the card to enter paradise during the day of Khiyamat give us also cards during that dayrdquo Ali replies that he would give him a great card This is completely wrong according to Islamic principles because even the prophet canrsquot decide who enters heaven So those lines are absurd The concept that tree bends for men has beauty It is okay if its a display of respect but its impossible according to Islam The tree also has a wish since it is a Sunnath for muslims to brush teeth the tree asks to give him that Sunnath This even is also not possible In the end of the song the poet pleads to Allah to forgive him for any mistakes in the song he had committed

Errors

50

Mahathaya Mappila Sahithya Paramparyam- C N Ahammed Moulavi K K Muhammed Abdul Kareem

Mappila Shaili- N K A Latheef

Muslim Samoohika Jeevitham Malayala Novalil- Jamal Kochangadi

Pakshipattu Oru Punarvayana- Ibrahim Bevinja

Muslimingalum Kerala Samskaravum- P K Muhammed Kunji

Mappila Muslims of Kerala- Rollan E Miller

Islam in Southern India- W P Warren

Mappilapattinte Thayverukal- V K Kutty

Arabi Sahithyam- Prof V Muhammedali

Onninte darshanam- M N Karassery

Kozhikotte Muslimkalude Charithram- Parapil Muhamed Koya

Islam VIjnana Kosham

Keralathinte Samskarika Charithram- P K Gopala Krishnan

Bibliography

51

Mr M A Abdu Rahman

Prof Abdul Satar

Mr Abdulla Mogral

Mr V Abdul Gafoor

Social Revolution in a Kerala Village- Dr A Ayyappan

The Cultural Heritage in ndia- Edited by haridas Bhatacharya

Bharateeya Chinta- K Damodaran

The Growth of Islamic thought in India- Dr Tharachand

Cochin State Manual- C Achutha Menon

Courtesy

52

53

54

9

became an international port Ibn Batutah records that traders from all around the world were seen in Kozhikode Muslims had the control over food and cereal distribution K P Padmanabha Menon records in Kochirajyacharithram - ldquoThere wonrsquot be enough rice to feed the whole country Mappila traders bought rice from outside the country and sold them in the towns and the countrysides It wonrsquot be difficult for the Mappilas to create a famine if they wish to do thatrdquo but being followers of Quran which strongly prohibits and condemns black-marketing extortion and cheating in measurements they were always honest traders Ethics were respected in trade and the monopoly in trade made Muslims a decisive force in the society

The Marakkars built a strong naval force for Kerala and they were well known in sea trade Based on this domination in land and sea trade historian Dr Ayyappan records ldquoIn creating the backbone of the wealth here the Mappilas who shared blood and religion with the Arabs had a big rolerdquo The improvement in trade through them helped Kerala to develop New towns were born in the coastal lines Buildings were built with corner tiles and rectangular bricks like in the Middle Easter countries Wood trading centers were started Timber export from Kallayi started during that time Pottery hat-making and dyeing industries also started during that time City systems were built around jama-at mosques with importance given to trade Remains of this could be seen in places like Chaliyam and Dharmmadam Wide roads were built in villages Arabs had started to exchange coins from the 7th century It lead to the end of barter system in Kerala Arab-Persian words which are still used in the field of trade are examples of the Muslim influence nikuthi(tax) bakki(rest) vasool(attain) inaam(prize) anamath badal(instead) tariff rokkam(ready money) karaar(agreement) dallal(brocker) khabool(agree) sraappu(coin exchanger) hammali(porter) khalasi- all these words are from Arabic Bazzar samanam(goods) nirakku(rate) sumaar(about) sharashari(average) kammi(less) gudaam(godown) thrass(balance) aasami(cunning fellow) bakshippu thayyar(ready)- all these are Persian words Among the goods of trade bathaka(water melon) vazhuthina musambi sabarjal sakkoon pazham uruman pazham(pomegranate) masala uluva

10

kunthirikum saboon(soap) neelam(blue substance) aalathu kadalas(paper) makkacholam(maze from Mekka) surka(vinegar) are Arabic Thakkali(tomato) koorka(a ground tuber) karakka(dates) badam(almond) pista kismis(raisins) angoor chakkara gothambu(wheet) and achar(pickle) are Persian

Muslim invasion also influenced the dressing style and the food habits Before Muslim invasion happened the male dress was only an ottamundu(a single piece of clothe) The caste system had that no women except Brahmin could cover above their veist Swami Vivekananda had praised Muslims for their contribution for the change from that shameful situation to wearing tailored dress The world encyclopedia records that interesting facts could be gathered about the socio-economic developments in India due to the spread of Islam from the phonetic origins of the names of different silks and other clothes Jubba Kamees shammies pajama lungi rumal shawl kalmeja papas shervani- all these are Arab- Persian words Conversion to Islam was also called ldquoKuppayamideekkalrdquo(to put on a clothe) Historian P Balakrishnan points out the influence of the dressing style of Muslim hoories in the female costumes in kathakali

Muslims contributed to the Kerala cuisine through a variety of Arab-Persian dishes and mixing of their recipes with those which were present here It ranges from the Persian kingrsquos biriyani to the nadan kanji chicken biriyani egg biriyani fish biriyani prawns biriyani kanji rava kanji dal kanji jeer kanji beans kanji marunnu kanji(medicinal kanji) coconut kanji jagiri kanji Rice dishes- biriyani ghee rice irachi choru thenga choru chakkara choru Pathiri- kuzhal pathiri thurtki pathiri kay pathiri chuttu pathiri mutta pathri madakku pathiri net pathiri Appom- muttayappam maniyappam cheeppappom chakkareppam madakkappam idiyappam chakkareppam calthappam ottappam neyyappam arrerappam Mutta surkka muttamala manda and unnakka are special dishes Chaps kuruma pidi and samosa are made of meat drinks like sarbath falooda tea and coffee are Persian and Arabic Mappila cooking is a unique art

Even though Muslim influence could be seen in every aspect of the cultural life in Kerala above everything the strong desire for freedom and human right which Islam arose were of key importance in the fights against the feudal system and imperial powers in Kerala

11

12

ldquoThere are some universal rules in the history of literary traditions and cultural growth Different groups of people could acquire the same kind of development or face the same kind of problem The human minds could find common responses for common problems When common problems and common responses happen it is quite natural that in literature which reflects them there will be similarities in thought emotions and imaginationsrdquo1

This discovery by the Marxist critic V M Sirmanski gives us a measure to evaluate the early literary works in malayalam

The Brahmanical dominance which existed in Kerala was so complete and powerful such dominance could not be seen in anywhere else in India The famous anthropologist V Ayyappan says ldquoFrom 16th c to the middle of 19th c till the British interrupted in it the cast system in Kerala was similar to the apartheid in SouthAfricardquo2

In a social system which saw Brahmin as God Brahmin even had the power to fine the King The dominance of the colored was built upon cast system Untouchability and ranks in the society grew up through the superstitions and malpractices which the cast system created During that time the sexual relationships in the matrilineal families in Kerala were so out of hand we wonrsquot be able to imagine it now The moral science of the Namboothiri was two faced He could have relationships where ever he wanted but the Namboothiri woman was allowed not even small excuses in her discipline they were subjected to expulsion from the society in a very heinous manner The relationship between Nair women and Namboothiri was given legal value only in 1896

Nair society which had the second rank in the social hierarchy gave divinity to the Brahmin connection The colored could butcher the the uncolored if he passes by few yard near him The uncolored is not allowed to walk through public roads He was not allowed to use umbrella footwear or any jwellary He was not allowed to even cover his naked body His woman was not allowed to cover her breasts and had to show respect to the higher caste by showing it to them

Social Life in Kerala 15c- 19c

1 Tharathamya Sahithyam Thathvavum Prasakthiyum p 36 (Prof P O Purushothamann Pilla Kerala Bhasha Institute 1958)2 Dr A Ayyappan- Social Revolution in Kerala Village p 123

Translation of excerpts from the article Samoohya Jeevitham Malayalanovalil from the study Muslim Samoohya Jeevitham Malayala Novalil by Jamal Kochangadi published by Kerala Sahithya Akademi Thrissur First published in March 1998

13

Evenhe justice system was partial It was not taken seriously even if Brahmin committed a murder but the lower casts were subjected to cruel torture even if he steals a coconut In the feudal society the fate of a large group of people were to work like slaves and get tortured like animals It could be noticed that the winds of change always came from outside the Hindu society Dr Tharachand opinionated that the lsquoBhaktirsquo movement which shattered the cast system feudalismreligious dominance and priesthood in the 16th c was the defense mantra for the Hindu society against the influence of Islamic culture3 lsquoBhaktirsquo movement which came to Kerala through Thunjathu Ezhuthachan did not bring any fundamental changes in the social structure But Hyder and Tipu ordered to collect tax on land without any consideration of cast and gave the first blow on the Brahmanical total dominance which existed here for a thousand years in Kerala Afterwards this gave rise to a peasant group who would question the feudal system It was long after Tippu had ordered for the right of women to cover their breasts and discouraging polygamy that Kerala women demanded for their right to cover their nakedness That too was Channar women who were Christians It was the Christian society who first decided to leave Hindu practices such as untouchability Thalikettu (name of an elaborate marriage ceremony of the Samanthans Nairs Maaran and Ambalavasis) and pulakuli (a custom in old Malabar A few days coming after death of a close relative are considered as PulaIf one touches a person who has pula he should immediately take a bath The bath taken to remove pula is known as Pulakuli rite) The contact with semitic cultures brought the first changes in the Hindu society This external influence is evident in the later period also Prof N Krishna Pilla opinionated that it was as a result of the visible and invisible spread of British rule and the changes it brought about that interest to learn English and modern education spread4 The works of foreign missionaries laid the foundation for the development of Malayalam language literature and education Dictionary by Herman Gundert and the early news magazines like

3 Dr Tharachand - History of Philosophy Eastern and Western p-489 Vol-14 Prof N Krishna Pillai - Kairaliyude Katha p 252 (1992)

14

lsquoPashchimatharakarsquo nurtured the reading interest of the common man The legal system which the British introduced in Malabar made both the Brahmana and the Chandala same in front of the judiciary Educational institutions which rose here and there became the energy source for the thoughts of change

The coming of press and the shift from Sanskrit to a more orally influenced prose energized the communication of the common man like never before

A notable development was the sense of identity which grew in Nair society Young Nairs raised their voice against Namboothiri relations The relations were given legal protection He got out of the chains of matrilineal and joint family systems and went in search of more freedom The improvement in technology opened new ways of livelihood in agriculture trade and other services The walls between different social groups started to collapseThe movement lead by Shri Narayana Guru among the Eezhava and Pulaya against cast system had a revolutionary task to fulfill It organized other groups of people as well The institution to humanize Brahmin started from within his own community The Muslim and Christian community wasnrsquot only spectators they also became part of these changes and assimilated from them

15

ArabiMalayalam

16

In the history of the development of languages the role of missionaries are very important Missionary activities without language which is the means of communication is impossible Where ever the the early Arabs who were the messengers of Islam went a compound language formed which was a mixture of Arabic and the native language Arabi-Malayalam is a language in Arabic script formed in Kerala Even though its main aim was religious study it became the main means of communication among the common Muslims of Kerala because of its popularity They used it in their day to day life Their letters were in Malayalam written in Arabic script A vast majority of Muslim women also knew how to read and write Arabi-Malayalam Along with the development of this compound language new kinds of literary styles also nourished it was the interest shown by this language to receive and assimilate words from any language that enriched it Even when Malayalam was an incomplete written language called ldquoVaramozhirdquo Arabi-Malayalam was rich in vocabulary It was because it assimilated words from not only Malayalam and Arabic but also Persian Sanskrit Tamil Kannada and Thulu It has words even from English The historian P A Syed Mohammed claims that even before the earliest text in Malayalam ldquoRamacharithamrdquo was written Arabi-Malayalam was in use taking clues from Arabi-Malyalam poems with Chenthamil(early Tamil) influence The people who handled this language were Muslims of Kerala especially Muslims of the Malabar region who were called Mappilas and so the language was called mappila language and Mappila literature

There are many extremely valuable books in the Arabi-Malayalam prose tradition Quran has been translated into Arabi-Malayalam Many other important texts have been translated from Arabic to Arabi-malayalam Not only religious books but also books on subjects such as history medicine and law were written There are many brilliant works in creative writing in Arabi-Malayalam The earliest novels in Malayalam are Pulleli kunju(1882) Kundalatha(1884) and Indhulekha(1889) the Arabi -Malayalam translation of the Persian novel Chardarvesh is older than all of them Alif laila va Laila which are the Arabian tales was translated by

ArabiMalayalam Languageand LiteratureTranslated from the original aricle Mappila Sahithyam from the study Mappilasaili by NKA Latheef published by Vachanam Books Calicut First published July 2010

17

Kariyan kunjumoosa There are many books of which authors remain anonymous

Many newspapers and magazines were in circulation in Arabi-Malayalam Syed Sanavullah Makthi Thangal is notable in this field A century ago he ran a newspaper called ldquoThuhfathul Akhyarrdquo Till now its acknowledged that ldquoHidayathul Ikhwanrdquo by Syed Abdulla Koya Thangal who died in 1908 is the first ever Arabi-Malyalam magazine Many scholars have written Arabi-Malayalam dictionaries which shows the development of the language Muhammad Koya Thangal wrote a trilingual dictionary Arabic Malayalam and Sanskrit

Social reformists such as Sanavulla Makthi Thangal Chalilakathu Kunju muhammad haji Vakkam Abdul khader moulavi Kulangara Veetil Moythu Musliyar and Seythalikkutty Master tried to improve the Arabi-Malayalam script to nurture Mappila literature along with the developing language Makthi Thangalrsquos Mouleemul Ikhvan (1910) was written improved script Vakkom Abdul Khader Moulavi gave modern form to the symbols Mappila language before and after these improvements are very different Following is an excerpt from the Arabi-Malyalam Quran translation by Mayinkutty Elaya in 1867 He translated 7th verse from chapter 39 as follows

ldquoവവാേ കറലറം വചയലവത തടി ചമകലകയിലലല രേവറ വവാേ തടിലവറ കറലറതലതിവ പിലവ ിങലങവള റേലേിവകലവകാവളലലയായിേികലകം ിങലങളലകലകവളലല മടങലങം താം ിങലങൾ അമൽ വചയയലലരാലല ആയിേലിേില അങലങതലവത യാവല വകാണലടല ിങലങരളാടല അവൻ േിശയം അേവികലകലതല മലം ിചയം തലവ അലലലാവയാകലതല അറിയലരാായിേികലകം ഖലലേകളിലവറയകതളലള യാവലവകാണലടല ഒകലവകയംrdquo

18

In 1961 K Ummar Moulavi translated the same as follows

ldquoയാവതാേ കറലറകലകാേം രവവറാോളവട കറലറം വഹികലകകയിലലല പിലവ ിങലങളവട ാഥലവറയടകലകവലകലകാണല ിങലങളവട മടകലകം അപലരപാൾ ിങലങൾ േലപവേലതതിചലച വകാണലടിേലതിവ പറലറി അവൻ ിങലങരളാടല പറയം ിശലചയമായം അവൻ ഹദയങലങളിലളലളതിവപറലറി അറിയലവാണലrdquo

It would be felt as the language of Arab-Malayalam in the early works were not pure All the ancient texts has the same defect There is an opinion that Ramacharitham is not even a Malayalam text The language then was a mixed language Naturally Arabi-Malyalam also has that influence The limitation in the script was a major reason Change happens in the language after change in the script Even though many people wrote with interest gradually Arabi-Malyalam faced decline The improvement in public education changed the condition of Arabi-malayalam as the main medium of communication Malayalam started to be used as the day to day language Even though a number of poems were written in Arabi-Malalyalam after that also

19

lsquoArabicrsquo is a word more connected with a language beyond being a name of a group tribe or a place It is the youngest among semitic languages Among the semitic languages like Hebrew Suryani Arabic Assyrian Babylonian Ethiopian Phoenician Aramaic and Sabian Arabic is the most prevalent language in use in all the fields today Hebrew is the official language of Israel Suryani is used in some Christian churches for religious rituals Among the rest only Ethiopian is alive today1 Arabic has more semitic character in grammar and pronunciation than itrsquos sister languages and the protection of the language must have been thought a part of Arab culture and racial purity There is reason for this- ldquoGeographically the Arabs lead a very isolated life Mixing with other groups of people were impossible for them Therefor no other culture could shed lights on their civilizationrdquo2

The early Muslims who had Arabic as their mother tongue believed that not only their religious beliefs and traditions and cultural identity but also their language should not be destroyed by the attacks from other cultures Arabic was not only the means of communication for them but it was the holy language in which the Holy text was revealed Nothing should get mixed in it The structure of Arabic language is such that a small change in the pronunciation would make a huge change in the meaning Multiple meanings of a single word makes Arabic vocabulary very vast Because of all these reasons the regional languages in the lands where they went with the message of Islam created a problem for the early Muslims There were efforts to find solution for this problem in the beginning of Islam itself A new programm for the Arabs to teach Arabic was created by a ruler named Hajjab Ibnu Yusuf in Hijra 60 The method was giving one or more dots under or above of some characters and adding few other symbols3 In that way new mixed languages were born in many lands where the Muslims convoys went In Iran with the commence of Islam along with the Zoroastrian religion Pahlavi language also disappeared The Persian language became richer using the Arabic alphabet The same happened in Turkey also 80 of the vocabulary in modern Turkish language is from Arabic The

Kerala Muslims Language and Literature

Translation of excerpts from the article Samoohya Jeevitham Malayalanovalil from the study Muslim Samoohya Jeevitham Malayala Novalil by Jamal Kochangadi published by Kerala Sahithya Akademi Thrissur First published in March 1998

1 Prof V Muhammad Ali - Arabi sahithyam (Kerala Bhasha Institute)2 T Jamal Muhammed - Arabikalude Charithram (Kerala Bhasha Institute)3 Dr P M Abdul rahman - Sankara Bahasha Shaili (Institute of Mappila studies)

20

influence of Arabic on Hindi gave birth to Hindustani and Urdu Mali language is written in Arabic script It was because of this strategy by the early Muslims that mixed languages like ArabiTamil ArabiKannada ArabiSindhi ArabiPunjabi and ArabiBengali were born ArabiMalayalam is also part of it

The idea that the Vedas are so divine and that they shouldnrsquot be written was the reason behind the tradition of learning by reciting Recitations by Brahmins and Quran recitations by Muslims are examples of that belief4

The orthodox Muslims till recent times believed that it is wrong to even step on the chalk dust fallen from writing Arabic words There were a number of Arabic scholars in Kerala because of the ancient connection the land has to the language There are many Arabic books in Kerala which are not there in Arabic or any other Muslim countries5 lsquoPathu Kithabukalrsquo was used for basic education Khaidul Jamia by Ahmed Rafthani is believed to be the first Arabic text written by a Keralite Ponnani Valiya Sainudheen Makhdhoom (1468-1521) have written many Arabic texts including both prose and poems Shaikh Sainudheen second is the author of the famous book Fathahul Mueen Thuhfathul Mujahidheen written by Cheriya Sainudheem Makhdoom is the early historical text which paved the way for people in search for the history of Kerala Assaiful Bathar by Mampuaram Syed Alavi Thangal was a rebellious text against the British government The early Muslims assimilated from the local language and culture as well It was Malabar Muslims who spread Kolezhuthu (Derived from vattezhuthu and written using narayam on plam leaves) It was in use till the 19th c

Even though ArabiMalayalam started as a means for religious preaching and day to day communication later on it became a powerful medium for the Mappila imagination The Muslim scholars of that time might have thought that because most texts in Malayalam were about Hindu mythology learning Malayalam language would lead to movement away from the religion It might also be a reason for the birth of ArabiMalayalam Muslims of that

4 P K Muhammed Kunji - Deseeyodgradhanam oru Padanam (Current Books 1987)5 P M Muhammed Moulavi - Keralathile Arabi Granthakaranmar (Kerala Muslim Directory 1960)

21

time had designed secret number languages like Akkakettu and secret languages like Mykurudu6 Akkakettu is a special code language like Abjad in Arabic in which they communicate through numbers Even though later on they inter-mixed with the main stream Kerala society a tendency to alienate from the main stream have been a characteristic of the Muslim society It points towards a complex duality in the social personality Muhyudheen Mala by Qazi Muhammed is the earliest work in ArabiMalayalam There is no other text which has influenced the Muslim history in Kerala like it had All Muslim women had to learn Muhyudheen Mala to get married during that time This text says the legend of a saint named Shaikh Sainudheen and it wasnrsquot in accordance with the Islamic ideals based on monotheism But itrsquos literary beauty and musical quality gained popularity among the people Its influence was like that of the Bhakti movement in Kerala

It was almost during the same time period that both Adhyatma Ramayanam by Thunjathu Ezhuthachan and Muhyudheen Mala by Qazi Muhammed got popular among the Hindu-Muslim societies It was the time when the Portuguese came It was a time when non-Brahmins were denied learning Vedas that Ezhuthachan who was a non-Brahmin came with the Kilipattu The work of Ezhuthachan gave Dravidian character to the Malayalam language which was ridden with Sanskrit words Many Dravidian words and usages could be seen in Muhiyudheen Mala as well

Muhiyudheen Mala also has the Tamil flavor which many ancient texts and Sandhesha kavyas have7 Muhiyudheen Mala was written approximately 420 years ago Thunjanrsquos periode is also the same His Ramayana was written in thaliyola and kept in homes The part he played in popularizing Malayalam script gave him the title of the lsquofather of the languagersquo The place Thunjanrsquos Ramayana got in Hindu homes Myhiyudheen Mala had in Muslim homes Mappilappattu was a medium for Muslims to express their aesthetic sense and imagination While men sang Kissa pattu women enjoyed

6 M N Karassery - Onninte darshanam (Poorna Publications Kozhikode)7 P K Muhammed Kunjhi - Muslimkalum Kerala Samskaravum p 205

22

singing Sabeena Pattu together There is an opinion that they are similar to Harikatha kaalakshepam and Paatakam8 Till recently father and daughter used to write to each other in Arabimalyalam in poetic style There is a song called Vasoori keerthana Mala which describes about 18 different kinds of small pox There is a song on Ashtanga Hridayam Theyyam and Narikkali were part of Muharram celebration of the Dawoodi Muslims who were Shias and Dhakni muslims who were Hanafis After some time the scholars prohibited it declaring it non-Islamic

Moyin Kutty Vaidyar wrote a brilliant love poem called Badarul muneer Huznul Jamal inspired from a Persian story Even though many of his songs were inspired from persian tales they became different with his unique writing style It was Moyin kutty vaidyar who wrote with a background of kerala even before Ulloor wrote Uma Keralam which is considered to be the first poem to have a real Kerala backdrop by many scholars9

The roots of mappila pattu goes into the Kerala culture At the same time they didnrsquot lose touch with Arabian poetic devices and style of singing and interest towards Arabic vocabulary They are a result of cultural interaction There were efforts to modernize and use Sanskrit words on Arabimalayalam poetry Badar song by Chakeeri Moytheen Kutty is one of them

News papers religious magazines and even the first magazine for women were published in ArabiMalayalam Once even political pamphlets were printed in ArabiMalayalam During the time of Malabar riots Britishers banned many books Cheroor Chintu was one among them All these shows the influence this mixed language and literature had among the common Muslim people

Many Mappila songs are based on Arab and Persian stories The name for the section of Kessa pattu itself suggests that they are about stories Char Darvez which was published in Hijra 1303 is a translation of a Persian novel Even though the book the Great History Mappila Literature says that Alavudheen Khamar Samaan Umarayyar Ameer Hamza Gulzanobar Zubaida Zainaba and Khilar

8 Parappil Muhammad Koya - Kozhikotte Muslimkalude Charithram9 Balakrishnan Vallikkunnu - Samanthara Sahithya Veekshanam Moyinkutty Vaidyarude Krithikalil

23

Nabiye Kanda Nafeeza are novels in ArabiMalyalam they donrsquot fit into modern idea of a novel

Many of these novels had deformed and handicapped Malayalam in them It could be said that works like these from those who call themselves as scholars held many young Muslim people from learning their mother tongue and pulled them back from rising to the modern times and remain illiterate This was a danger caused by a some religious scholars ldquoIt is sad that some people write and publish without knowing any language structure pronunciation or grammarrdquo10 says Sanavulla makthi Thangal who was a social reformer and scholar in the ends of 19th c During the juncture when malayalam got separated from its Dravidian roots and got influenced from Sanskrit and Chantamil Muslims did not pay much attention to their mother tongue The time during when Mappila Muslims did their religious practices and preachings in Arabic and communicated in their limited rustic language alienated them Its literature including Mappila songs got limited in the Muslim population itself Non-Muslims who couldnrsquot read ArabiMalayalam were not able to read or enjoy them Even though it is necessary that research in depth should be done about works writers in ArabiMalayalam and the time period being a mixed language it couldnrsquot be said that it will exist or it should exist It has fulfilled its duty as a medium of a an age and bid goodbye Now it is not possible to develop a language with complicated words from foreign languages There is nothing to mourn upon the fact that during this time of printing press and unification of language ArabiMalayalam is drowning in the mainstream language 11

10 Sanaulla Makthi thangal - Sampoorna krithikal11 Dr K N Ezhuthachan - Arabi Malayalathinte Bhavi

24

Mappila Songs

25

Music and arts have a timeless influence on the society It is the medium through which creativity has been transferred from generations in written and oral forms even to the illiterateIt allowed the working class enjoy the sweetness and bitterness of literary creative experience

Like in any other society Mappila songs are result of the Muslim invasion in the Malayali coasts Evidently Mappila songs should be seen as a metaphor for the creation of social awareness It is very unscientific to approach arts and music with a consideration to age grouping because its not distant for even the illiterate

Mappila songs Arabi-Malayalam becomes relevant because of the cultural originality in their tunes which came from generations to generations The creativity in the tunes is of importance because it is known to even the illiterate Folk songs reflect life in them unlike the short-lived instrumental music in films A scientific research is necessary in the field of mappila songs in which magical realism flows though itrsquos veins

For women whom education and literacy were a distant dream particularly the Muslim women Mappila songs were a medium which united different generations together To the Muslim women to whom education were prohibited Mappila songs were a rising song given by the invasive Muslim civilization Other religious groups like Christians also had their own folk song tradition which had the same consequences

The presence of a semitic society came to Kasargode along with the ship of Malik Deenar Sermons didnrsquot establish the presence of that society and make it stand the test of time They successfully got mixed with the native culture in KeralaAs a result of that kind of unification that a mappila song culture is prevalent for generations in the Mogral village in Kasargode More than an inborn talent music is life itself for them

Mappila songs were rising songs and declaration of freedom for Muslim women who were denied education by the vested interests

Mappila SongsIntroduction

26

of priesthood and male domination The acceptance to mappila songs in which the prophet and birds were the characters was beyond what their author had thought The lsquomalarsquos (songs) are rich with hero worship and there are stories about heroines also like in Nafeesathu Mala

Music is used in medical treatments now It is not so long before that to console a woman giving pregnancy women sat around her and sang Nafeesathu Mala There were songs to give spirit to the warrior going for battle There are lullabies and satirical songs in Arabi-Malayalam which still people sing

Many Arabi-Malayalam songs are influenced by magical realism The messages from the immortal art forms and even the doubts which they awake influence peoplersquos minds Theatre and music have an integral part in the social changes in Kerala Literacy was the guiding light for renaissance Art can shed light in peoplersquos minds and trigger revolution Even though there are Mappila songs in Arabi-Malayalam and pure Malayalam which influence people irrespective of their age beyond entertainment itrsquos influence spreads on the backdrop of God worship and hero worship therefor mappila songs in Arabi-Malayalam are treasures in language and culture They become ever living because of the clarity in their cultural background

Art and music forms are symbols of a live society Arabi-Malayalam songs could be seen as agents of indirect woman empowerment

There are Mappila songs for every occasion like birth death marriage feast offerings to God football agriculture battles and loveThere are Mappila songs in kannada also There are set rules and grammar for this range of music Encouraging language is encouraging humanity The works of TUbaid and Moyikutty Vaidyar should be studied closely These are invaluable assets for present from the past A new generation of Mappila song writers and instant poets are a unique experience in the village of Mogral A generation in whose

27

veins the sweet tunes of Mappila songs are dissolved will makeanyone wonder The style of their singing underlines the humanitarian face of music It is not only language but also the culture which is being transferred with the songs Mappila songs are guiding lights in the journey of life

Arabi-Malayalam which shed the light of informal education for the Muslim woman who was denied literacy and education could only be seen as a streak of light in the dark cloudy sky when viewed through the rear view mirror of time Pakshipattu written on Khalifa Ali radiating hero worship could be read on the grounds of Shiaism Mappila songs have turned to the form of worship and offering to God in certain sects

Mappila songs shouldnrsquot be rated on the basis of new trends and popularity votes of today This poetic stream of self expression should be read on the basis of literary values as well as its influence on social and cultural spaces

For the people of a Holy book which called itrsquos people to read and recite Mappila songs are steel swords It is not only poetic justice that like the ishals which doesnrsquot stop raining and changes night into day centuries ago it was the Islamic invasion that gave the magical wand of magical realism to Spain

28

Mappila songs have a very important place in the songs of Kerala G Shankara Pilla says ldquo It may be difficult for one to enter into the complex lsquoManipravalamrsquo(mixed language) of Arabi-Malayalam into its poetic devices and decorations but once these hurdles are crossed a magical world of is awaiting himrdquo Many poems rich with poetic devices such as upamalangaram ulprekshalangaram and uniuqe ideas are there The rhyming sequences in Mappila songs leave poets of other language perplexed The main kinds of rhyming are kambi kazhuthu valkkambi and valinmel kambi Unique vrithams (essentially a tune or a rhythm) are speciality of mappila songs The songs which are bound to the rules are more beautiful Many different branches like padappat (war song) kissappatu(story song) mangalappattu(wedding song) maduhu pattu(stories of saints) thalolappattu(lullabies) upadeshappattu(advice songs) and malappattu(offering song) The songs of our grand parents come from a time beyond our perception handed over through many generations

There are many songs printed in Arabi-Malayalam whose author or the time which they were written are unknown Aadi mutual puranam Oppana murukkam Mylanjippattu Mazhaya ammayippattu Pazhaya Mihraj pattukal Hakhana Kombu Vakavalippattu Daniel nabi kissappattu Isa nabi kissappattu Thrikkalyanappattu Noolmala khanda kavyam Prophet Ibrahim kissappattu Pazhaya valiya kachavadappattu Jaufar thayyarppattu Mundirbunuaveel kissappattu Pazhaya yaseed pattu Falurathul khudsu oppanappattu Aandu hashu pattu Puthiya thrikkalyanappattu Muthumala multhasiminte pattu Malik ibnu deenar kissappattu and Vafathu kissappattu are only few of them There are many other handwritten poems also Among these is the ldquoMappila Ramayanamrdquo which Dr M N Karassery discovered The mappila flavor in the song is very interesting

കലം മലയം രകറികലകീഞലഞ വശമലപഞലവഞേകലകം വലവാേ സലദേിലാവണലവറ വപങലങളമലമാ രപാലവപേതലവതാേ പാതാളതലതിവല സൽതലതരാവേ മിലം വപാചലചണി കമമണി േീവി ശർപണഖകാലകലവകടി ഹലാകലകി സൽതലതാൻ മയയതലതായി ശീലംരകടലരടാൾകലകിലം രവണം മാപലപിളവയാല

Mappila Songs History and InfluenceTranslated from the original aricle Mappila Pattukal from the study Mappilasaili by NKA Latheef published by Vachanam Books Calicut First published July 2010

29

ആങലങളലാവണ ോജാരവാടല സങലങതിവശാലലലിവപങലങളല കണലടാൽ സമമതമാവണലവേവശാലലലി

These are few lines from Mappila Ramayanam It has similarities to the folksongs from Northern Kerala called lsquoVadakkan apttukalrsquo C N Ahammed Moulavi and K K Muhammed Abdul Kareem found two epic poems unpublished and authors anonymous One of them tells history of the battle of Badar and the lines are very ancient The other epic poem is lsquoRausulgulrsquo which gives historic description Few lines from the part which talks about the valor of Hazrath Ali

ആകം അസദലലലതങലങൾ അലലവത പലിരപാൽ പടയിൽ വീകം അലിയാർ സിഫതലതം വിേതലതവതാേല പാേിൽ

Many of the songs by anonymous poets are very popular lsquoAadhi muthal puraanamrsquo is a very ancient wedding song lsquoOppana murukkamrsquo is also a very old song

മാണികലകാമണിമതലത മഹമലമദിാ മഹേലേതാൽ യദർതളലളാ തിേിരാകലകാരല തിേിരാകലകം തിേിവവാളിവതിാവല തിേിവവാളി വവമലപിദിമിർ വപാങലങി

The style of ancient lsquoMylanchirsquo songs go like thisമണിമറയിൽ സവേലകലകം തലിലാവയ പീഡം അപലപീഡം ഏറിപലരപായല ഒപലപ വവകലരകണം ഒപലപ കാണാൻ വപേിരയാൻ തണ രവണം വപേിമയിലളലള മലാഇകലകലമാേം സഫല ഒപലപിചലചളലള മലാഇകലകതലവതലലലാേം വിശവയലിവയലലലാേം ഒേമിചിേലാവേ

Old lsquoAmmayippattursquo is a witty songഅപലപങലങൾ പലവിധം വകാടതലതമലമായി അലങലകാേം മികചലരചമാൽ വകാടതലത മലംആടവാൻ ആളകൾ വപൻേലടിയകൾ വയതലതിോരതടവാൻ കാകലക അളിയൻ ഹാജർ

30

A list of Mappila dishes and drinks could be seen in the song There are songs which lists all the jwellary and dress items used by Mappila women There are many Kissa songs(songs describing story of heroes) written by anonymous poets Most of them are epic stories about prophets and saints Following is a song about Jesus Christ called Isa Nabi Kissappattu This song was found and published by the first ever Mappila translator of Quran Mayan Kutty Elaya Relying on lines from Quran and Bible the poet writes

ഒേ വാകലകം ായൻവയലലിചലച ഉതലതിേം രകടലടാരോ ഉതലതലറാൻ മണലണലമർയം താം അരമാദം അേിവയ ജിേല േീൽ ഉേതലതല മണലണലടതലരതാതംരപാൾ ആദേവരലലലാേി പയലതല പളലളയിൽ ആയതയല പിേിഞലഞ അവിടലല അലല ജിേല േീൽ ഉശർല രപായല പിശകാവത മങലകവയറലറില ഈശാേി വചാലാേല

The tales of prophets and saints could also be seen in lullabies which follow oppana songs Lines from a lullaby which touches the childhood of prophet Muhammed

താരലാലം താരലാലം താഹാ േിരയ താരലാലം വകാളലളലാൾ തായി ഹലീമാതാലതലതിൽ അലലലംരപാൽ എലലലാം വലിതാൻ താമേപമണം ാളിൽ ഹലീമാ

lsquoMalappattursquo (offering songs) are a special branch of mappila songs They are about the lives of saints honoring them There are many anonymous songs in this category also Following are few lines fromlsquoAbdu Rahmanubnu Ouf Kissarsquo to show how ancient they are

കാമീൻ അതയലവറ ഹേീേല േിരയാടല കറം പിേിശം മികചലരചാർ അസലഹാേി രകാമാവതയലലവറ മഖതിരവലണലടിരഖാജാേി വാശം മാറാവത ിലരാവർ ാമം അേലദേഹിമാവല വപറലവറാവർ വലലലേിദീിൽ മാരലാ ശിചിടലരടാവർ

31

ചീമാരാവടറലറം പിേിശം മികചലരചാവർ ഒേമയിൽ രലലല തലാകം പിേിഞലവഞാവർ ഒകലകവകാടതലത സഹദായി ടലരാവർ

A number of Mala songs were written by known and unknown poets following the footprints of this song Muhiyudheen mala Badar mala Rifai mala Nafeesathu mala Manjakkulam mala Mampuram mala Malappuram mala and Muhdu mala are all popular Mala songs Depending on the common knowledge till today lsquoMuhyudheen Malarsquo written by Khazi Muhammed of Calicut is the earliest poem to have the poetrsquos name and written year printed It is stated in the song itself that it was written in the Malayalam calendar year 782

വകാലലലം വയലടലടവയലപതേണലടിൽ ഞാൻ വകാതലവതൻ ഇമലമാവലവ റലറയമലപതഞലഞമലമൽ മതലതം മാണികലകവം ഒലായി രകാതലത രപാൽ മഹിയദീൻ മാരലവ രകാതലവത ഞാൻ രലാകരേ

Muhiyudheen Mala praises the great scholar and spiritual teacher Sheikh Abdul Khader Jeelani

കപലപി അകതലതളലള വസലതവിവ രപാവല കാമാൻ ഞാൻ ിങലങവള ഖലലേകം എലരാരവർ രതീചലച വവചലചപലരപാൾ ഉറമലപ ചാലിടലട രപാൽ തിശ അവവേപലരപാഴം ആവണലണമളലരളാവർകളവ പറലലലാ എലളലള രചാലാവേ കളലളലവറ കയയലിവല വപാല വകാടതലരതാവർകിയിലലലാകലകാലം കിവയ വകാടതലരതാവർകേിഞലഞ മേതലതിലരമൽ കായായല ിറചലരചാവർ

Even though it has some idealistic flaws from the viewpoint of religion the poem is very beautiful It is older than Thunjathu Ezhuthachanrsquos Adhyatma ramayanam and itrsquos simplicity and originality is laudable The unique narrative style of Muhyudheen Mala could be seen later only in the works of Kunjayin Musliyar who was a great scholar and had a unique sense of humor lsquoKappappattursquo is a very beautiful metaphorical poem written by him The song starts with comparing human body to a ship

32

ചായൽ ഒേ കപലപലണലടല മകലകല ചാഞലഞവളലല പാണലടിചലചാവണാൻപത ീളം This ship is being attacked by four kinds of thieves

ാലണലടല കളലളർ ഉഴവല ചേലം ാണാവദ ാലം അതല ാലപാഗം മാലം തടിയിചലച രലാകേിമലമലം മൽഊവതല അസാസീലവമാല Wealth desire for the body men and the cursed devil are the four sea thieves

കണലടിടലടറിവാരാ കണലണിരലലല വപാടലടാ കാേരണാർ വചാലര വചാൽ രകടലടിരലലല വപാടലടാപണലടളലരളാർ വചാലലലിലല പതിേണലരടാ വപാടലടാ പയല തല പാലിലല കയലപണലരടാ വപാടലടാ പടലടം വപാളിഞലഞാൽ പറകലകാരമാ വപാടലടാ പാലം മറിഞലഞാൽ കടകലകാരമാ വപാടലടാ പണലണിയം വചാലലലാമാരകകരമാ വപാടലടാ രവടലടാളർ കാതിലല കടിടലരടാ വപാടലടാ

lsquoNoolmalarsquo is another devotional song written by Kunjayin Musliyar Itrsquos style is different from that of Mala pattu The poet expresses his love and respect to prophet Muhammed through the song and lists all the great qualities of the prophet He expresses his extreme desire to see the prophetrsquos face and ends the lsquoNool maduhursquo Kunjayin Musliyar who preached the religion with a sense of humor lived during 1700rsquos There are a number of famous jokes on him connecting Mangattachan and the King Zamorin Noolmala is 300 years old Muhiyudheen Mala and Noolmala have a difference of 130 years In between these two books we donrsquot know exatctly how many books were written lsquoValiya Naseehathu Malarsquo by Manakkantakathu Kunjikkoya Thangal is a poem written during that time He wrote it during Hijra 1052 Muslim women used to depend on this poem for basic religious education

33

ഈടം മഹലശറ ചടം വകാടമയിൽ വയതലതിേ രപാടലടികലകേയരമഖലേകൾ രതടം അലരേതലതല ഹഖകൾ കിടലടവാൻ തകലരകാവേപാതലതല പിടികടലവതലതിോ കടം പിടിയിൽ വിടതിമയമിവല കാണം മലകലകല സമഹായ കടകലകാേിൽ ാടം പലിശ ഭജിതലതളലളവർ പളലളാ ാശതലതിൽ വിങലങി കംവകാണലടവർ വീളം വീളം അവർ രമൽ ശശതലതാം കാഫിറം വിതറി പരലകലകടലടം രകറി ടകലകരമ

lsquoSafalamaalarsquo by Shujayi Moythu Musliyar is a song which reminds of Kunjayin Musliyarrsquos visionary songs It was written in Hijra 1316 He included things from the beginning of the world to the life of the prophet Here are few spiritual and philosophical advices

ാളില രപാകടലവട ാവളയാകടലവട ാരളകലകല ാവള ഈ ീളം വിടലടാടലവട ഓടല രകാടാ ഇടം വലം േണലരട ഓരോരോ സാ അതലതിൽ മാറലറങലങളണലരട ആടല ോലസലഥിതി േണലട രവവറ അൽ പകവലലവർകലകാേംഭപലരപവേ കടല വകാലലലങലങൾ മാസങലങലാഴലചലച വടികൾ കണകലകിൽ ിലായസിൽ തീർചലച വതടലിവർ ിലവ മണല വീടലടിരലകലക തലജം ീ രാകലകല വപാൻ വീടിരലകലകല അകകലകണല തറലാവക രാകലവകാല രമാടാ ഉൾസാേം ഓർതലതാൽ ഉറങലങാരമാ രകടാ മഖകണലണടയലകകലകൾ തറകലകടലവട മാടാ മടിടലട വപാലവചപലപിൽ മതലതണലടല രകടാ പകൽ കണലണടചലചാൽ ഇേളാരമാ വപാടലടാ പലതം പിടിചലചാൽ ഫജലർ ആരമാ വപാടലടാ തടലടി തറകലകൾ ഉറപലവപലത വപാടലടാ തിലാപഴതലതിൻ േചിവയലത വപാടലടാ ാടലടാലലപൽ വലലലല വിളയരമാ വപാടലടാ വപാടലടാ ിലമലതളലളിപലപിൻ രചാേകലകടലടാ പിൻ ഇലല കാടലടം വപാറകലകല വകാടലടാ വപടലടാരലാ ചതലത ചകമരലലലാ വപാടലടാ

34

പറിൽഉടൽകലകല േഹമാം വപാടലടാ മാം വേിപലപാൻ അലങലകാേമാവക മലതം ഭേിചലചിങലങ പിലതലം ആകാ മാരറം കാടലടിൽ ീ പഞലഞാലം രപാോ മതലതിൻ േഹർ കണലടല ചാടലയലം രപാോ കരലലലാലടലടായിേം വപാൻവിലകലകരലലല വകാടലട ിറയല കൽകലവകാേ കാശല കരലലല ഇവലലലല വചാലലലി ിറയലകലകാരമാ പരവ അലലലൽ പറഞലഞ മകടലടാരമാ വകാരവ വകാലലലം മലകലകില കലലപ കിടലടി കടാടിപാടല തതലതവയ കിടലടി വതലലലം ഒഴികഴിവിലലലരലലലാ കടലടി തലിഷലടം വിടലടാരമ രപാലിഷലടം കടലടി

The influence of mysticism could be seen in Safalamaala The poet doesnrsquot lock us in the prison of spirituality but he talks about a life of virtue based on dharma He evokes the powers of humanity and wakes up the soul

Moyinkutty Vaidyar and Chettuvay Pareekkutty were poets who created a new path different than the religious traditional Mappila songs While the traditional poems connected even the love stories to the lives of the saints and made it divine these poets gave poetic form to the raw emotions of the common man Moyinkutty Vaidyar (1852-1892) was the first poet to write a love story poem with all its true charm Even though he lived for only 40 years his contribution to Malayalam is unforgettable The poet who loved nature and flowers could evoke romance in the listeners He wrote an immortal love poem called lsquoBadarul Muneer Huznul Jamalrsquo Shooranadu Kunjan Pilla evaluated this as a genius work which all of the Keralites together if tried wouldnrsquot achieve now This is an example of his descriptive ability

പമാകളാരണ ഹസലൽ ജമാൽ പലാേതാളം മികലരത േീവി രഹമങലങൾ വമതലവത പണിചിതലതിേംാമങലങൾ എണലണിപറഞലഞാൽ തീോ വേതല ചിങലകാേം പണലവട േീവി

35

കമാകലകായലചലചകലക തപലപവമലതാം കതലതം തഖലതിൽ മേവം േീവി മേതകതലതകിലം വഞറിലതടതലത മാണികലകയലകലകയല േണലവടറിലത വീശിപേകലകിതലമടിയം കിതലതല വപേമാൾ കഴതലതം വചേിപം വകാണലടല കേിരപാൽ ഇടതം വലതിടലടലി കണലപിേി വവടലടിചലചഴടലടീടലിൽ വേിൽ മദം തേിതലവതരാകലകം പവിഴരപാലചലചണലടാവല രപാലചിേിതം വപാഞലചിേി തലവ ടചലചായലിൽ പമാതലരതവി വേവല തലിൽ

Moyinkutty Vaidyar also wrote well known battle songs like Badru Uhdu and Malappuram Including Saleekathu Kilathi maala and songs based on Panchatantra called lsquoElippadarsquo he wrote 12 khanda kavyas With this transformation initiated by Moyinkutty Vaidyar Mappila poets felt more freedom to choose their subject The number of subjects which were written upon later shows that Songs like lsquoThengaappattursquo and lsquoMangaappattursquowhich are connected to the Kerala culture were written Contemporary issues were written upon A number of poets came forward to sing against the superstitions and malpractices in the society Few lines from the poem lsquoDurachara Mardhanamrsquo by Marakkar Musliyar When false stories about Shaikh in Muthupetta and Koottayi Vellatha painting divinity on them were getting spread he satirically wrote

മതലതപലരപടലടകലകല രപായവർ വലര മഴവൻ കളവവല പലർലവ അതലതേം തലവ കടലടായി വവളലളം അതിാൽ പലർലതം കളലളം

There were talented women poets like P K Haleema V Ayishakkutty Kandathil Kunjamina and Puthooru Amina Sparks against abuse of women could be seen in some poems Puthooru Amina writes against treating women like a consumable object

36

ാലഭാഗവം വലിതാ പറയല വപങലവകടലട ഉമതിലം ലലല മാേവേ കിടലടവാൻ എികലകിവലലലാേ മടലടല മടലടിൽകിടലടവവേകലകം മാരരതര വിളികലകം മടലടരലാഗിയം ഉറലറിടം പരല ചകലകേവാകലകം ഒേപടി മകലകളങലങ കളകലകിലായാൽ അടകലകവളലാകലകം വപാടലടിപലവപാേിഞലഞലതാളാം വപാേിവവയിലതലതാകം ഓളം രപായി മറലവറാേ രതാപ കണലടപിടികലകം അയയലളാ-പേഷവേ പതി പതലിമാർകലക തീേം ഇവതലവതാേ രകാളാ

There was a stream of Mappila songs touching the social life The excitement of Indiarsquos freedom struggle could be seen in many Mappila songs of that time Many mappila poets like Nallalam Beeran were put into jail T Ubaid wrote to raise the national spirit

എലതി വിണലണിൽ പതതായല കേിിഴൽ കാണല തങലങി എല ലണലടൻ രഗാപേങലങൾndashതങലങളിൽ രചാദയലം തടങലങി ചിലതയാലിംഗലലണലടല തലവറndashവതളിമഖം കേിഞലഞ മങലങി ചീർതലതാ രമരതാ വിപതലതിൻ സചകൾ കണലടടങലങി

Mappila Literature researcher K M Ahammed wrote ldquoMappilas didnrsquot sing about the local rulers or the Kings They didrsquot fall short of desire for freedom or self respect It was Mappila song writers and singers who inspired the Muslims of Kerala to fight against any oppression whether of the local rulers or the imperialist Britainrdquo

37

Akbar Sadaka Pakshipattu should be included in the group of story-songs This poem written by Naduthopil Abdulla once gained astonishing popularity in Malabar The story and its presentation in the song would blow away anyone Clarity simplicity ease and the ingredients of unique vocabulary in Kasargodian Malayalam are the characteresitics of this poemThe poet belongs to a small shore side village in Kasargode sharing border with Karnataka The slang over there is a mixture of Malyalam and Kongani

Pakshipattu

38

A bird who had lived with her husband for 40 years is subjected to husbandrsquos suspicion for lying two eggs during one day and she gets thrown out of the nest The bird pleads prophet Muhammed to convince her husband that she was innocent The prophet replies that he would end her distress if she could bring her husband to his presence The bird says that he wouldnrsquot come if she asks and says the prophet should send one of his men to which prophet asks the whereabouts of her husband The bird says that it is beyond the tall Jabal Khubais and beyond Jabal Noor and beyond a field in a hill called Thurisina Mala where prophet Moosa was born The prophet sends Bilal to fetch the male bird Bilal went there and called the birdrsquos name twice but the bird pretended that he didnrsquot hear it When Bilal got angry and called for the third time the bird showed its beak outside and asked Bilal with arrogance- ldquowho are you you kid who called me by my namerdquo When Bilal said that prophet Muhammed send him Akbar Sadhaka- the bird replied that he knew all the 312 prophets but he he hadnrsquot heard about Bilalrsquos prophet and asks him to tell his prophet that Akbar Sadaka is calling him Bilal returns and tells this to the prophet and he sends Umar Akbar Sadaka repeats whatever was said to Bilal Then the prophet thinks that if his son in law Ali was there he would have brought the bird there Ali was at a distance of 93 days gone for a battle Ali knows about Muhammedrsquos thought through dream Ali arrives at the prophetrsquos presence during Subhi morning prayer on his horse named Dul Dul It happened so because Allah asked Jibreel to shrink the earth Ali goes in search of Akbar Sadaka When Akbar Sadaka didnrsquot listen for the first two calls Ali called him for the third time in a manner that the sky and earth shivered Akbar Sadaka called Ali as Chinkapuliyar (the lion Ali) The bird said the same things as before to Ali also Ali replied that Muhammed is the 313th prophet Then the bird asked him if there was a prophet like that why was he not keeping the fourth veda in tact When Ali asked him to explain he said that the dear daughter of a sahabi named Ibnu Ubaidulla was kidnapped by Ifreeth jinn on the 3rd day of her birth and she is being brought up as an infidel for the last 16 years Why is that your prophet is not able to save herAli after hearing this marches towards King Ifreethrsquos fort There is a cave covered with a huge stone on the right side of Thurishina hill

The Story

39

It is written on it that if a human being enters into the cave he will be burnt to ashes Ali ties his horse on the stone itself and enters the fort Then Ali sees a large ocean and two huge serpents guarding it Those serpents recognizes Ali The serpents gets Ali into the fort on some conditions Then Ali sees a tree The tree tries to send Ali back but he doesnrsquot listen The tree gives keys for all the seven forts to Ali on some conditions Ali witnesses perplexing sights on opening every fort In the seventh fort Ali sees the girl who was abducted by Ifreeth guarded by a jinn Ali wakes her up Th girl says that only Ali from Mecca could enter the fort like he did She says that Ifreeth had gone for a hunting party and the sounds of his return could be heard Ifreeth on entering sees that all the forts were open and asks the girl about it Ifreeth says that he could smell man he could smell Ali When he screams and boasts that if he sees Ali he would burn him to ashes Ali jumps in front of him Ali asks Ifreeth to believe in islam but Ifreeth resents Ali then fights with the Kingrsquos guards In the end Ifreeth falls like the Uhdu hill Ali takes the girl along with him and reaches the place where Akbar Sadaka lives With the first call itself the bird greats him with saying ldquolabbaykum labbaykum labbaykumrdquo Akbar Sadaka goes along with Ali towards prophetrsquos presence saying that he is now convinced that Muhammed is the prophet Akbar Sadaka tells the prophet about his suspicion on his wife The prophet replied that it was a Kudrath (blessing from Allah) and the bird gets convinced Akbar Sadaka asks the prophet for forgiveness He takes his spouse along with him to the nest Ibnu Ubaidullarsquos daughter describes all the events happened in while she was kept in the fort In this fashion the story in the song ends happily

40

One of the most notable period in the Malayalam literature begins with Kilipattu Even though Thunjathu Ezhuthachan was the central point of this stream there are many other kinds of works like Champukkal Aattakathakal and Thullalukal Many kilippattu were written after Thunjan Even though Kilipattu are written like a bird is made to sing there are other songs in which goose coil and beetle sing the song They also could be included in the category of Kilipattu In the Akbar Sadaka song the bird asks the prophet Bilal Umar and Ali two ethical questions in poetic form The bird talks to each one of them The song could be read as praising chastity of woman Even though in the beginning the bird talks down of Muhammed in the end he apologizes and does as the prophet says Unlike Ezhuthachan who used sophisticated verses to talk about the ethical issues Naduthopil has used some perspectives which existed then and wrote about some philosophies in a not so serious manner Pakshipattu could be seen as a Mappila version of Kilipattu Those who blame Pakshipattu for contempt of the prophet should rethink based on what is said above

Kilipattu

41

Pakshipattu is a story about the loss of faith and replacement of it Stories about miracles were always used from the ancient times to spread religious belief Almost every prophet who were mentioned in Quran had many miracles associated with them They were meant to make the people of their times believe that the prophet is capable of doing things with the blessing from Allah which are not possible by normal people Many of the miracles were very majestic like splitting of the moon during Muhammedrsquos time and like the ocean split and made way for Moses There is a story about Cheraman King in Kerala who lived during the same time during when the prophet was alive that he saw the moon splitting and he converted to Islam These stories are intented make people believe that there is a power which could do any thing things majestic and beyond what they could think of In the story of Akbar Sadaka initially when the bird is asked to come see the prophet he talks down on him saying that he didnrsquot know about a prophet named Muhammed If there was a prophet named Muhammed why would such a dare thing happen like what Ifreeth did How would it happen so that daughter of a sahabi was taken away when she was just 3 days old and now itrsquos 16 years she had been held in captivity and kept as an infidel by a jinn Akbar Sadaka has lost faith in Muhammed that he was the prophet of Allah and Ali is engaged in a mission to restore it Ali enters the forbidden cave and encounters many supernatural occurrences like talking snake with 80 hoods and talking trees When he opens the forts by the keys given by the tree he sees many more miracles like fire by its own net which gets thrown by its own arrow which gets shot by its own and a wand which hits by its own afort in which a thousand women were sleeping while standing a thousand women were sleeping while sitting a thousand women were laying and sleeping Finally when he meets Ifreeth he is defeating a Waseer (guard) of Ifreeth who is 40 times bigger than Ali who had eaten 40 camels and drank 7 barrels of water Ali throws him thousands of yards up in the sky On falling down the Waseer says that if Ali catches him so that he wont die he would believe in islam Ali saves Waseer but he still doesnrsquot keep his word Ali throws him up again This time also when coming down the Waseer says the same Ali trusts him again but Allah sends Jibreel to strike Alirsquos hand so that

Story of Faith

42

the Waseer falls down and no more cheats Ali When Ali is back along with the girl a deed which would not have been possible if not for blessing from Allah and knowledge of Muhammed and valiance of Ali Akbar Sadaka becomes convinced that Muhammed is Allahrsquos prophet His faith in Muhammed and Islam is restored He goes to Muhammedrsquos presence and asks his question that how could his wife lay an egg which is not his Muhammed assures him that his wife is innocent and it was a blessing from Allah Akbar Sadaka gets convinced because it is Allahrsquos prophet who have said so He has restored his trust in his wife also

43

Shias are a group of Muslims who give more importance to Ali than other Khalifas Ali was the fourth Khalifa and one of Muhammedrsquos first disciples He was prophetrsquos close relative and used to write down Vahiyu (messages of Quran revealed to Muhammed through Jibreel from Allah)for him He was one among the ten people whom the prophet gave news of assured entry to heaven Alirsquos mother had given him the name Haider which means lion But he was known in the name Ali (one who is in heights)which his father called him Ali grew up in Muhammedrsquos house under his guidance It helped him to learn good characteristics early in life He didnrsquot lower his head in front of any idols when idol worship was very prominent in Mecca It was the prophetrsquos wife Khadeeja who believed in Muhammed first and second it was Ali The brave Ali was ready to die protecting Muhammed The prophet had married his youngest daughter Fathima to Ali Ali had fought in the battles of Badr Uhud Hantak Khaibar and Hunain In his last days the prophet came to the mosque supporting his hand on Alirsquos shoulder Ali had a main role in the death ceremony of the prophet Historians records that Ali had expectation that prophet would select him as his successor Knowledge bravery justice and simple life were some of his qualities He had every means to lead a luxurious life but he didnrsquot lead one He bought the same kind of dress for him self and his servant He went to the market himself and carried things from there to home by himself He lead a very simple life

There are several reasons for Alirsquos rule as the fourth Khalifa not being a complete success Many had lead an opulent life because of the prosperous times before Many people turned against Ali who instructed a simple life and strict control in money transactions So he didnrsquot get the support of people who wanted a luxurious life Another reason is the indiscipline of people who were with Ali Some people deliberately tried to create trouble Ibn Sabu was the one behind that Constant attempts were made to evoke the emotions of blind favoritism and person worship which Islam strongly forbids among people which made them to hate each other Propaganda that Ali being close relative was the righteous successor of Muhammed to be the first Khalifa and that right was snatched

Alirsquos history

44

away from him was spread by them Even though Ali publicly and clearly denied that claim in places like Egypt Bazra Koofa and Yemen wrong thoughts got spread Efforts of enemies of Islam to attack the religion from within itself started to see success Troubles grew as because of the differences in thinking and polarizations Tendencies of animosity created problem like in the time of Uzman The group of people who stood for Ali naturally portrayed his character in a higher position It is a result of this that a group among world Muslims do glorify Ali Viewing from this back ground pakshipattu have influenced Kerala Muslims in Shiaism

45

Naduthoppilrsquos Pakshipattu have faced a lot of criticisms from the beginning Some scholars have even banned reading it because it tells a fictitious story about the prophet The criticisms are that there is no such an event in the history and it is non-islamic and it would create misconceptions in the society All these criticisms should be looked upon but there is another dimension to it which everybody agrees that is itrsquos popularity This is a song which have been read sung and enjoyed by the common muslim a lot Thousands of its copies got printed Clarity in language simplicity in representation appropriate abstractions and augmentations and crystal clear language are the qualities of PakshipattuIt became popular because it is entertaining The male bird expelled his wife because he had doubt in her chastity His need to save the girl in Ifreethrsquos fort reflects his opinion to protect womanrsquos morality Ali does this adventure because he recognizes it The issue which the female bird raises in front of the prophet is also the same The song suggests that man and woman should trust each other

Criticisms

46

Pakshipattu is full of awesome picturisations The age of Akbar Sadaka is not mentioned in pakshipattu The poet gives us clues to guess it in a strange and beautiful way

പേിശിൽ ഈ ഭമിയിൽ ിൽകലകല കാലതലതല പേിവശാതലത ഭമി ഞാൻ അഞലച ിറം കണലട മലപിാൽ ഭമി അതല വപാല ിറമായി പിലവയാ ഭമി അതല വവളലളിതലതറയായി വവളലളിതലതറരപായി വചലപതറയായി വചലപതറരപായി ഇേലപ തറയായി മണലണതറയായിടലടഞലച റലറാണലടായി (I have seen earth in five colors It was golden in the beginning Then it became silver Then it turned bronze and then iron It has been 500 years since it has turned earth colored)

The scientific basis of this transformation should be questioned But the transformation of time and space have been beautifully illustrated in these lines If inspiring awe in the readerrsquos mind is an element of beauty in literature Naduthopil have brought his readers to the bring of itാലലപത ചവിടലട വകാണലവടതലതി ഇമാമലി (Imamali reached in just forty steps) അലതവിസലേലതിതമായി കിടകലകല കടൽ (the sea which extends till infinity) അതിലവറ കാവൽകലകാോയി േണലട ാഗങലങൾ ആ ാഗങലങളവട വലപലപം ഉദയമാം വതാടലട അസലതമം വവേയാണല (it is guarded by two snakes the length of those snakes extends from sunrise to sunset) These lines remind us of Muhyudheen Mala

ആകാശതലതിൻ മീവത ഭമികലക താവഴയം അവവേവകാടിീളം അതലതിേയരളലലാവർ (The one whose size of flag is from above the sky to below the earth)

To provide thought which guide you to infinity is characteristic of Quran It may be Quranic influence that lead mappila poets to use that kind of imagination The snake called Ibnu Umair in the song has 80 heads and 80 hoods Ali crosses the ocean sitting on it Ibnu Umair tells the marvels of the fort like this

Imagination in the Song

47

തനനാലെ കതതനന വാളണടാ കകാടടയിൽ തനനാെടികകനന ദണടണടാകകാടടയിൽ തനനാലെ കതതനന തീയണടാ കകാടടയിൽതനനാലെ വീശനന വെയണടാ കകാടടയിൽ(In the fort there is a sword which strikes by its own a pole which hits by its own a fire which burns by its own and a net which gets thrown by its own )

Magic in depiction not scientific reality is becoming evident in these lines Minds of readers and listeners get lit with wonder The depiction of things inside Ifreethrsquos fort makes evident the dangers and adventure Ali has to go through to save the girl For this poets have been using myths proverbs and supernatural powers since centuries This unique method of depiction leads the song to fulfill its purpose

48

Ali fights bravely to protect the fourth Veda Alirsquos bravery becomes evident only when the reader is convinced of his enemyrsquos huge power In Miltonrsquos world classic Paradise Lost the poet depicts devil as one with extraordinary power it was to show the greatest might of God A human level representation of that is shown in pakshipattu Even when it is agreed that the events in this story are impossible the poet tells a truth which the human race has to be convinced which is to bring purity in life The reading of Naduthoppilrsquos Pakshipattu becomes creative only when that is understood Using the secondary imagination which Coleridge says genius people possess like Aristotle had proved before imagination becomes creative this could be experienced by the reader on careful reading of Pakshipattu Like moral stories and parables the poet presents Pakshipattu Writers write stories and songs like parables to present philosophies

The prophetrsquos philosophy that even a bird should be given justice should be noticed It shouldnrsquot be meant that Pakshipattu is completely righteous There are attempts to patronize great men like Bilal and Umar who had led a saintly life The song even patronizes prophet Muhammed who is called the Darling of the Mankind But when he realizes his mistake Akbar Sadaka asks for forgiveness The poet in his excitement to praise Ali would have forgotten and written things which shouldnrsquot have been written It would be appropriate for the reader to forgive the poet for the prophetrsquos teaching was to forgive even your enemy

Message in the Song

49

There are few things which are entirely non-Islamic in Pakshipattu They shouldnrsquot by any means could be justified The serpents who guard the sea asks a favor in return of helping him cross the sea The serpents says- ldquoYou are the one who gives the card to enter paradise during the day of Khiyamat give us also cards during that dayrdquo Ali replies that he would give him a great card This is completely wrong according to Islamic principles because even the prophet canrsquot decide who enters heaven So those lines are absurd The concept that tree bends for men has beauty It is okay if its a display of respect but its impossible according to Islam The tree also has a wish since it is a Sunnath for muslims to brush teeth the tree asks to give him that Sunnath This even is also not possible In the end of the song the poet pleads to Allah to forgive him for any mistakes in the song he had committed

Errors

50

Mahathaya Mappila Sahithya Paramparyam- C N Ahammed Moulavi K K Muhammed Abdul Kareem

Mappila Shaili- N K A Latheef

Muslim Samoohika Jeevitham Malayala Novalil- Jamal Kochangadi

Pakshipattu Oru Punarvayana- Ibrahim Bevinja

Muslimingalum Kerala Samskaravum- P K Muhammed Kunji

Mappila Muslims of Kerala- Rollan E Miller

Islam in Southern India- W P Warren

Mappilapattinte Thayverukal- V K Kutty

Arabi Sahithyam- Prof V Muhammedali

Onninte darshanam- M N Karassery

Kozhikotte Muslimkalude Charithram- Parapil Muhamed Koya

Islam VIjnana Kosham

Keralathinte Samskarika Charithram- P K Gopala Krishnan

Bibliography

51

Mr M A Abdu Rahman

Prof Abdul Satar

Mr Abdulla Mogral

Mr V Abdul Gafoor

Social Revolution in a Kerala Village- Dr A Ayyappan

The Cultural Heritage in ndia- Edited by haridas Bhatacharya

Bharateeya Chinta- K Damodaran

The Growth of Islamic thought in India- Dr Tharachand

Cochin State Manual- C Achutha Menon

Courtesy

52

53

54

10

kunthirikum saboon(soap) neelam(blue substance) aalathu kadalas(paper) makkacholam(maze from Mekka) surka(vinegar) are Arabic Thakkali(tomato) koorka(a ground tuber) karakka(dates) badam(almond) pista kismis(raisins) angoor chakkara gothambu(wheet) and achar(pickle) are Persian

Muslim invasion also influenced the dressing style and the food habits Before Muslim invasion happened the male dress was only an ottamundu(a single piece of clothe) The caste system had that no women except Brahmin could cover above their veist Swami Vivekananda had praised Muslims for their contribution for the change from that shameful situation to wearing tailored dress The world encyclopedia records that interesting facts could be gathered about the socio-economic developments in India due to the spread of Islam from the phonetic origins of the names of different silks and other clothes Jubba Kamees shammies pajama lungi rumal shawl kalmeja papas shervani- all these are Arab- Persian words Conversion to Islam was also called ldquoKuppayamideekkalrdquo(to put on a clothe) Historian P Balakrishnan points out the influence of the dressing style of Muslim hoories in the female costumes in kathakali

Muslims contributed to the Kerala cuisine through a variety of Arab-Persian dishes and mixing of their recipes with those which were present here It ranges from the Persian kingrsquos biriyani to the nadan kanji chicken biriyani egg biriyani fish biriyani prawns biriyani kanji rava kanji dal kanji jeer kanji beans kanji marunnu kanji(medicinal kanji) coconut kanji jagiri kanji Rice dishes- biriyani ghee rice irachi choru thenga choru chakkara choru Pathiri- kuzhal pathiri thurtki pathiri kay pathiri chuttu pathiri mutta pathri madakku pathiri net pathiri Appom- muttayappam maniyappam cheeppappom chakkareppam madakkappam idiyappam chakkareppam calthappam ottappam neyyappam arrerappam Mutta surkka muttamala manda and unnakka are special dishes Chaps kuruma pidi and samosa are made of meat drinks like sarbath falooda tea and coffee are Persian and Arabic Mappila cooking is a unique art

Even though Muslim influence could be seen in every aspect of the cultural life in Kerala above everything the strong desire for freedom and human right which Islam arose were of key importance in the fights against the feudal system and imperial powers in Kerala

11

12

ldquoThere are some universal rules in the history of literary traditions and cultural growth Different groups of people could acquire the same kind of development or face the same kind of problem The human minds could find common responses for common problems When common problems and common responses happen it is quite natural that in literature which reflects them there will be similarities in thought emotions and imaginationsrdquo1

This discovery by the Marxist critic V M Sirmanski gives us a measure to evaluate the early literary works in malayalam

The Brahmanical dominance which existed in Kerala was so complete and powerful such dominance could not be seen in anywhere else in India The famous anthropologist V Ayyappan says ldquoFrom 16th c to the middle of 19th c till the British interrupted in it the cast system in Kerala was similar to the apartheid in SouthAfricardquo2

In a social system which saw Brahmin as God Brahmin even had the power to fine the King The dominance of the colored was built upon cast system Untouchability and ranks in the society grew up through the superstitions and malpractices which the cast system created During that time the sexual relationships in the matrilineal families in Kerala were so out of hand we wonrsquot be able to imagine it now The moral science of the Namboothiri was two faced He could have relationships where ever he wanted but the Namboothiri woman was allowed not even small excuses in her discipline they were subjected to expulsion from the society in a very heinous manner The relationship between Nair women and Namboothiri was given legal value only in 1896

Nair society which had the second rank in the social hierarchy gave divinity to the Brahmin connection The colored could butcher the the uncolored if he passes by few yard near him The uncolored is not allowed to walk through public roads He was not allowed to use umbrella footwear or any jwellary He was not allowed to even cover his naked body His woman was not allowed to cover her breasts and had to show respect to the higher caste by showing it to them

Social Life in Kerala 15c- 19c

1 Tharathamya Sahithyam Thathvavum Prasakthiyum p 36 (Prof P O Purushothamann Pilla Kerala Bhasha Institute 1958)2 Dr A Ayyappan- Social Revolution in Kerala Village p 123

Translation of excerpts from the article Samoohya Jeevitham Malayalanovalil from the study Muslim Samoohya Jeevitham Malayala Novalil by Jamal Kochangadi published by Kerala Sahithya Akademi Thrissur First published in March 1998

13

Evenhe justice system was partial It was not taken seriously even if Brahmin committed a murder but the lower casts were subjected to cruel torture even if he steals a coconut In the feudal society the fate of a large group of people were to work like slaves and get tortured like animals It could be noticed that the winds of change always came from outside the Hindu society Dr Tharachand opinionated that the lsquoBhaktirsquo movement which shattered the cast system feudalismreligious dominance and priesthood in the 16th c was the defense mantra for the Hindu society against the influence of Islamic culture3 lsquoBhaktirsquo movement which came to Kerala through Thunjathu Ezhuthachan did not bring any fundamental changes in the social structure But Hyder and Tipu ordered to collect tax on land without any consideration of cast and gave the first blow on the Brahmanical total dominance which existed here for a thousand years in Kerala Afterwards this gave rise to a peasant group who would question the feudal system It was long after Tippu had ordered for the right of women to cover their breasts and discouraging polygamy that Kerala women demanded for their right to cover their nakedness That too was Channar women who were Christians It was the Christian society who first decided to leave Hindu practices such as untouchability Thalikettu (name of an elaborate marriage ceremony of the Samanthans Nairs Maaran and Ambalavasis) and pulakuli (a custom in old Malabar A few days coming after death of a close relative are considered as PulaIf one touches a person who has pula he should immediately take a bath The bath taken to remove pula is known as Pulakuli rite) The contact with semitic cultures brought the first changes in the Hindu society This external influence is evident in the later period also Prof N Krishna Pilla opinionated that it was as a result of the visible and invisible spread of British rule and the changes it brought about that interest to learn English and modern education spread4 The works of foreign missionaries laid the foundation for the development of Malayalam language literature and education Dictionary by Herman Gundert and the early news magazines like

3 Dr Tharachand - History of Philosophy Eastern and Western p-489 Vol-14 Prof N Krishna Pillai - Kairaliyude Katha p 252 (1992)

14

lsquoPashchimatharakarsquo nurtured the reading interest of the common man The legal system which the British introduced in Malabar made both the Brahmana and the Chandala same in front of the judiciary Educational institutions which rose here and there became the energy source for the thoughts of change

The coming of press and the shift from Sanskrit to a more orally influenced prose energized the communication of the common man like never before

A notable development was the sense of identity which grew in Nair society Young Nairs raised their voice against Namboothiri relations The relations were given legal protection He got out of the chains of matrilineal and joint family systems and went in search of more freedom The improvement in technology opened new ways of livelihood in agriculture trade and other services The walls between different social groups started to collapseThe movement lead by Shri Narayana Guru among the Eezhava and Pulaya against cast system had a revolutionary task to fulfill It organized other groups of people as well The institution to humanize Brahmin started from within his own community The Muslim and Christian community wasnrsquot only spectators they also became part of these changes and assimilated from them

15

ArabiMalayalam

16

In the history of the development of languages the role of missionaries are very important Missionary activities without language which is the means of communication is impossible Where ever the the early Arabs who were the messengers of Islam went a compound language formed which was a mixture of Arabic and the native language Arabi-Malayalam is a language in Arabic script formed in Kerala Even though its main aim was religious study it became the main means of communication among the common Muslims of Kerala because of its popularity They used it in their day to day life Their letters were in Malayalam written in Arabic script A vast majority of Muslim women also knew how to read and write Arabi-Malayalam Along with the development of this compound language new kinds of literary styles also nourished it was the interest shown by this language to receive and assimilate words from any language that enriched it Even when Malayalam was an incomplete written language called ldquoVaramozhirdquo Arabi-Malayalam was rich in vocabulary It was because it assimilated words from not only Malayalam and Arabic but also Persian Sanskrit Tamil Kannada and Thulu It has words even from English The historian P A Syed Mohammed claims that even before the earliest text in Malayalam ldquoRamacharithamrdquo was written Arabi-Malayalam was in use taking clues from Arabi-Malyalam poems with Chenthamil(early Tamil) influence The people who handled this language were Muslims of Kerala especially Muslims of the Malabar region who were called Mappilas and so the language was called mappila language and Mappila literature

There are many extremely valuable books in the Arabi-Malayalam prose tradition Quran has been translated into Arabi-Malayalam Many other important texts have been translated from Arabic to Arabi-malayalam Not only religious books but also books on subjects such as history medicine and law were written There are many brilliant works in creative writing in Arabi-Malayalam The earliest novels in Malayalam are Pulleli kunju(1882) Kundalatha(1884) and Indhulekha(1889) the Arabi -Malayalam translation of the Persian novel Chardarvesh is older than all of them Alif laila va Laila which are the Arabian tales was translated by

ArabiMalayalam Languageand LiteratureTranslated from the original aricle Mappila Sahithyam from the study Mappilasaili by NKA Latheef published by Vachanam Books Calicut First published July 2010

17

Kariyan kunjumoosa There are many books of which authors remain anonymous

Many newspapers and magazines were in circulation in Arabi-Malayalam Syed Sanavullah Makthi Thangal is notable in this field A century ago he ran a newspaper called ldquoThuhfathul Akhyarrdquo Till now its acknowledged that ldquoHidayathul Ikhwanrdquo by Syed Abdulla Koya Thangal who died in 1908 is the first ever Arabi-Malyalam magazine Many scholars have written Arabi-Malayalam dictionaries which shows the development of the language Muhammad Koya Thangal wrote a trilingual dictionary Arabic Malayalam and Sanskrit

Social reformists such as Sanavulla Makthi Thangal Chalilakathu Kunju muhammad haji Vakkam Abdul khader moulavi Kulangara Veetil Moythu Musliyar and Seythalikkutty Master tried to improve the Arabi-Malayalam script to nurture Mappila literature along with the developing language Makthi Thangalrsquos Mouleemul Ikhvan (1910) was written improved script Vakkom Abdul Khader Moulavi gave modern form to the symbols Mappila language before and after these improvements are very different Following is an excerpt from the Arabi-Malyalam Quran translation by Mayinkutty Elaya in 1867 He translated 7th verse from chapter 39 as follows

ldquoവവാേ കറലറം വചയലവത തടി ചമകലകയിലലല രേവറ വവാേ തടിലവറ കറലറതലതിവ പിലവ ിങലങവള റേലേിവകലവകാവളലലയായിേികലകം ിങലങളലകലകവളലല മടങലങം താം ിങലങൾ അമൽ വചയയലലരാലല ആയിേലിേില അങലങതലവത യാവല വകാണലടല ിങലങരളാടല അവൻ േിശയം അേവികലകലതല മലം ിചയം തലവ അലലലാവയാകലതല അറിയലരാായിേികലകം ഖലലേകളിലവറയകതളലള യാവലവകാണലടല ഒകലവകയംrdquo

18

In 1961 K Ummar Moulavi translated the same as follows

ldquoയാവതാേ കറലറകലകാേം രവവറാോളവട കറലറം വഹികലകകയിലലല പിലവ ിങലങളവട ാഥലവറയടകലകവലകലകാണല ിങലങളവട മടകലകം അപലരപാൾ ിങലങൾ േലപവേലതതിചലച വകാണലടിേലതിവ പറലറി അവൻ ിങലങരളാടല പറയം ിശലചയമായം അവൻ ഹദയങലങളിലളലളതിവപറലറി അറിയലവാണലrdquo

It would be felt as the language of Arab-Malayalam in the early works were not pure All the ancient texts has the same defect There is an opinion that Ramacharitham is not even a Malayalam text The language then was a mixed language Naturally Arabi-Malyalam also has that influence The limitation in the script was a major reason Change happens in the language after change in the script Even though many people wrote with interest gradually Arabi-Malyalam faced decline The improvement in public education changed the condition of Arabi-malayalam as the main medium of communication Malayalam started to be used as the day to day language Even though a number of poems were written in Arabi-Malalyalam after that also

19

lsquoArabicrsquo is a word more connected with a language beyond being a name of a group tribe or a place It is the youngest among semitic languages Among the semitic languages like Hebrew Suryani Arabic Assyrian Babylonian Ethiopian Phoenician Aramaic and Sabian Arabic is the most prevalent language in use in all the fields today Hebrew is the official language of Israel Suryani is used in some Christian churches for religious rituals Among the rest only Ethiopian is alive today1 Arabic has more semitic character in grammar and pronunciation than itrsquos sister languages and the protection of the language must have been thought a part of Arab culture and racial purity There is reason for this- ldquoGeographically the Arabs lead a very isolated life Mixing with other groups of people were impossible for them Therefor no other culture could shed lights on their civilizationrdquo2

The early Muslims who had Arabic as their mother tongue believed that not only their religious beliefs and traditions and cultural identity but also their language should not be destroyed by the attacks from other cultures Arabic was not only the means of communication for them but it was the holy language in which the Holy text was revealed Nothing should get mixed in it The structure of Arabic language is such that a small change in the pronunciation would make a huge change in the meaning Multiple meanings of a single word makes Arabic vocabulary very vast Because of all these reasons the regional languages in the lands where they went with the message of Islam created a problem for the early Muslims There were efforts to find solution for this problem in the beginning of Islam itself A new programm for the Arabs to teach Arabic was created by a ruler named Hajjab Ibnu Yusuf in Hijra 60 The method was giving one or more dots under or above of some characters and adding few other symbols3 In that way new mixed languages were born in many lands where the Muslims convoys went In Iran with the commence of Islam along with the Zoroastrian religion Pahlavi language also disappeared The Persian language became richer using the Arabic alphabet The same happened in Turkey also 80 of the vocabulary in modern Turkish language is from Arabic The

Kerala Muslims Language and Literature

Translation of excerpts from the article Samoohya Jeevitham Malayalanovalil from the study Muslim Samoohya Jeevitham Malayala Novalil by Jamal Kochangadi published by Kerala Sahithya Akademi Thrissur First published in March 1998

1 Prof V Muhammad Ali - Arabi sahithyam (Kerala Bhasha Institute)2 T Jamal Muhammed - Arabikalude Charithram (Kerala Bhasha Institute)3 Dr P M Abdul rahman - Sankara Bahasha Shaili (Institute of Mappila studies)

20

influence of Arabic on Hindi gave birth to Hindustani and Urdu Mali language is written in Arabic script It was because of this strategy by the early Muslims that mixed languages like ArabiTamil ArabiKannada ArabiSindhi ArabiPunjabi and ArabiBengali were born ArabiMalayalam is also part of it

The idea that the Vedas are so divine and that they shouldnrsquot be written was the reason behind the tradition of learning by reciting Recitations by Brahmins and Quran recitations by Muslims are examples of that belief4

The orthodox Muslims till recent times believed that it is wrong to even step on the chalk dust fallen from writing Arabic words There were a number of Arabic scholars in Kerala because of the ancient connection the land has to the language There are many Arabic books in Kerala which are not there in Arabic or any other Muslim countries5 lsquoPathu Kithabukalrsquo was used for basic education Khaidul Jamia by Ahmed Rafthani is believed to be the first Arabic text written by a Keralite Ponnani Valiya Sainudheen Makhdhoom (1468-1521) have written many Arabic texts including both prose and poems Shaikh Sainudheen second is the author of the famous book Fathahul Mueen Thuhfathul Mujahidheen written by Cheriya Sainudheem Makhdoom is the early historical text which paved the way for people in search for the history of Kerala Assaiful Bathar by Mampuaram Syed Alavi Thangal was a rebellious text against the British government The early Muslims assimilated from the local language and culture as well It was Malabar Muslims who spread Kolezhuthu (Derived from vattezhuthu and written using narayam on plam leaves) It was in use till the 19th c

Even though ArabiMalayalam started as a means for religious preaching and day to day communication later on it became a powerful medium for the Mappila imagination The Muslim scholars of that time might have thought that because most texts in Malayalam were about Hindu mythology learning Malayalam language would lead to movement away from the religion It might also be a reason for the birth of ArabiMalayalam Muslims of that

4 P K Muhammed Kunji - Deseeyodgradhanam oru Padanam (Current Books 1987)5 P M Muhammed Moulavi - Keralathile Arabi Granthakaranmar (Kerala Muslim Directory 1960)

21

time had designed secret number languages like Akkakettu and secret languages like Mykurudu6 Akkakettu is a special code language like Abjad in Arabic in which they communicate through numbers Even though later on they inter-mixed with the main stream Kerala society a tendency to alienate from the main stream have been a characteristic of the Muslim society It points towards a complex duality in the social personality Muhyudheen Mala by Qazi Muhammed is the earliest work in ArabiMalayalam There is no other text which has influenced the Muslim history in Kerala like it had All Muslim women had to learn Muhyudheen Mala to get married during that time This text says the legend of a saint named Shaikh Sainudheen and it wasnrsquot in accordance with the Islamic ideals based on monotheism But itrsquos literary beauty and musical quality gained popularity among the people Its influence was like that of the Bhakti movement in Kerala

It was almost during the same time period that both Adhyatma Ramayanam by Thunjathu Ezhuthachan and Muhyudheen Mala by Qazi Muhammed got popular among the Hindu-Muslim societies It was the time when the Portuguese came It was a time when non-Brahmins were denied learning Vedas that Ezhuthachan who was a non-Brahmin came with the Kilipattu The work of Ezhuthachan gave Dravidian character to the Malayalam language which was ridden with Sanskrit words Many Dravidian words and usages could be seen in Muhiyudheen Mala as well

Muhiyudheen Mala also has the Tamil flavor which many ancient texts and Sandhesha kavyas have7 Muhiyudheen Mala was written approximately 420 years ago Thunjanrsquos periode is also the same His Ramayana was written in thaliyola and kept in homes The part he played in popularizing Malayalam script gave him the title of the lsquofather of the languagersquo The place Thunjanrsquos Ramayana got in Hindu homes Myhiyudheen Mala had in Muslim homes Mappilappattu was a medium for Muslims to express their aesthetic sense and imagination While men sang Kissa pattu women enjoyed

6 M N Karassery - Onninte darshanam (Poorna Publications Kozhikode)7 P K Muhammed Kunjhi - Muslimkalum Kerala Samskaravum p 205

22

singing Sabeena Pattu together There is an opinion that they are similar to Harikatha kaalakshepam and Paatakam8 Till recently father and daughter used to write to each other in Arabimalyalam in poetic style There is a song called Vasoori keerthana Mala which describes about 18 different kinds of small pox There is a song on Ashtanga Hridayam Theyyam and Narikkali were part of Muharram celebration of the Dawoodi Muslims who were Shias and Dhakni muslims who were Hanafis After some time the scholars prohibited it declaring it non-Islamic

Moyin Kutty Vaidyar wrote a brilliant love poem called Badarul muneer Huznul Jamal inspired from a Persian story Even though many of his songs were inspired from persian tales they became different with his unique writing style It was Moyin kutty vaidyar who wrote with a background of kerala even before Ulloor wrote Uma Keralam which is considered to be the first poem to have a real Kerala backdrop by many scholars9

The roots of mappila pattu goes into the Kerala culture At the same time they didnrsquot lose touch with Arabian poetic devices and style of singing and interest towards Arabic vocabulary They are a result of cultural interaction There were efforts to modernize and use Sanskrit words on Arabimalayalam poetry Badar song by Chakeeri Moytheen Kutty is one of them

News papers religious magazines and even the first magazine for women were published in ArabiMalayalam Once even political pamphlets were printed in ArabiMalayalam During the time of Malabar riots Britishers banned many books Cheroor Chintu was one among them All these shows the influence this mixed language and literature had among the common Muslim people

Many Mappila songs are based on Arab and Persian stories The name for the section of Kessa pattu itself suggests that they are about stories Char Darvez which was published in Hijra 1303 is a translation of a Persian novel Even though the book the Great History Mappila Literature says that Alavudheen Khamar Samaan Umarayyar Ameer Hamza Gulzanobar Zubaida Zainaba and Khilar

8 Parappil Muhammad Koya - Kozhikotte Muslimkalude Charithram9 Balakrishnan Vallikkunnu - Samanthara Sahithya Veekshanam Moyinkutty Vaidyarude Krithikalil

23

Nabiye Kanda Nafeeza are novels in ArabiMalyalam they donrsquot fit into modern idea of a novel

Many of these novels had deformed and handicapped Malayalam in them It could be said that works like these from those who call themselves as scholars held many young Muslim people from learning their mother tongue and pulled them back from rising to the modern times and remain illiterate This was a danger caused by a some religious scholars ldquoIt is sad that some people write and publish without knowing any language structure pronunciation or grammarrdquo10 says Sanavulla makthi Thangal who was a social reformer and scholar in the ends of 19th c During the juncture when malayalam got separated from its Dravidian roots and got influenced from Sanskrit and Chantamil Muslims did not pay much attention to their mother tongue The time during when Mappila Muslims did their religious practices and preachings in Arabic and communicated in their limited rustic language alienated them Its literature including Mappila songs got limited in the Muslim population itself Non-Muslims who couldnrsquot read ArabiMalayalam were not able to read or enjoy them Even though it is necessary that research in depth should be done about works writers in ArabiMalayalam and the time period being a mixed language it couldnrsquot be said that it will exist or it should exist It has fulfilled its duty as a medium of a an age and bid goodbye Now it is not possible to develop a language with complicated words from foreign languages There is nothing to mourn upon the fact that during this time of printing press and unification of language ArabiMalayalam is drowning in the mainstream language 11

10 Sanaulla Makthi thangal - Sampoorna krithikal11 Dr K N Ezhuthachan - Arabi Malayalathinte Bhavi

24

Mappila Songs

25

Music and arts have a timeless influence on the society It is the medium through which creativity has been transferred from generations in written and oral forms even to the illiterateIt allowed the working class enjoy the sweetness and bitterness of literary creative experience

Like in any other society Mappila songs are result of the Muslim invasion in the Malayali coasts Evidently Mappila songs should be seen as a metaphor for the creation of social awareness It is very unscientific to approach arts and music with a consideration to age grouping because its not distant for even the illiterate

Mappila songs Arabi-Malayalam becomes relevant because of the cultural originality in their tunes which came from generations to generations The creativity in the tunes is of importance because it is known to even the illiterate Folk songs reflect life in them unlike the short-lived instrumental music in films A scientific research is necessary in the field of mappila songs in which magical realism flows though itrsquos veins

For women whom education and literacy were a distant dream particularly the Muslim women Mappila songs were a medium which united different generations together To the Muslim women to whom education were prohibited Mappila songs were a rising song given by the invasive Muslim civilization Other religious groups like Christians also had their own folk song tradition which had the same consequences

The presence of a semitic society came to Kasargode along with the ship of Malik Deenar Sermons didnrsquot establish the presence of that society and make it stand the test of time They successfully got mixed with the native culture in KeralaAs a result of that kind of unification that a mappila song culture is prevalent for generations in the Mogral village in Kasargode More than an inborn talent music is life itself for them

Mappila songs were rising songs and declaration of freedom for Muslim women who were denied education by the vested interests

Mappila SongsIntroduction

26

of priesthood and male domination The acceptance to mappila songs in which the prophet and birds were the characters was beyond what their author had thought The lsquomalarsquos (songs) are rich with hero worship and there are stories about heroines also like in Nafeesathu Mala

Music is used in medical treatments now It is not so long before that to console a woman giving pregnancy women sat around her and sang Nafeesathu Mala There were songs to give spirit to the warrior going for battle There are lullabies and satirical songs in Arabi-Malayalam which still people sing

Many Arabi-Malayalam songs are influenced by magical realism The messages from the immortal art forms and even the doubts which they awake influence peoplersquos minds Theatre and music have an integral part in the social changes in Kerala Literacy was the guiding light for renaissance Art can shed light in peoplersquos minds and trigger revolution Even though there are Mappila songs in Arabi-Malayalam and pure Malayalam which influence people irrespective of their age beyond entertainment itrsquos influence spreads on the backdrop of God worship and hero worship therefor mappila songs in Arabi-Malayalam are treasures in language and culture They become ever living because of the clarity in their cultural background

Art and music forms are symbols of a live society Arabi-Malayalam songs could be seen as agents of indirect woman empowerment

There are Mappila songs for every occasion like birth death marriage feast offerings to God football agriculture battles and loveThere are Mappila songs in kannada also There are set rules and grammar for this range of music Encouraging language is encouraging humanity The works of TUbaid and Moyikutty Vaidyar should be studied closely These are invaluable assets for present from the past A new generation of Mappila song writers and instant poets are a unique experience in the village of Mogral A generation in whose

27

veins the sweet tunes of Mappila songs are dissolved will makeanyone wonder The style of their singing underlines the humanitarian face of music It is not only language but also the culture which is being transferred with the songs Mappila songs are guiding lights in the journey of life

Arabi-Malayalam which shed the light of informal education for the Muslim woman who was denied literacy and education could only be seen as a streak of light in the dark cloudy sky when viewed through the rear view mirror of time Pakshipattu written on Khalifa Ali radiating hero worship could be read on the grounds of Shiaism Mappila songs have turned to the form of worship and offering to God in certain sects

Mappila songs shouldnrsquot be rated on the basis of new trends and popularity votes of today This poetic stream of self expression should be read on the basis of literary values as well as its influence on social and cultural spaces

For the people of a Holy book which called itrsquos people to read and recite Mappila songs are steel swords It is not only poetic justice that like the ishals which doesnrsquot stop raining and changes night into day centuries ago it was the Islamic invasion that gave the magical wand of magical realism to Spain

28

Mappila songs have a very important place in the songs of Kerala G Shankara Pilla says ldquo It may be difficult for one to enter into the complex lsquoManipravalamrsquo(mixed language) of Arabi-Malayalam into its poetic devices and decorations but once these hurdles are crossed a magical world of is awaiting himrdquo Many poems rich with poetic devices such as upamalangaram ulprekshalangaram and uniuqe ideas are there The rhyming sequences in Mappila songs leave poets of other language perplexed The main kinds of rhyming are kambi kazhuthu valkkambi and valinmel kambi Unique vrithams (essentially a tune or a rhythm) are speciality of mappila songs The songs which are bound to the rules are more beautiful Many different branches like padappat (war song) kissappatu(story song) mangalappattu(wedding song) maduhu pattu(stories of saints) thalolappattu(lullabies) upadeshappattu(advice songs) and malappattu(offering song) The songs of our grand parents come from a time beyond our perception handed over through many generations

There are many songs printed in Arabi-Malayalam whose author or the time which they were written are unknown Aadi mutual puranam Oppana murukkam Mylanjippattu Mazhaya ammayippattu Pazhaya Mihraj pattukal Hakhana Kombu Vakavalippattu Daniel nabi kissappattu Isa nabi kissappattu Thrikkalyanappattu Noolmala khanda kavyam Prophet Ibrahim kissappattu Pazhaya valiya kachavadappattu Jaufar thayyarppattu Mundirbunuaveel kissappattu Pazhaya yaseed pattu Falurathul khudsu oppanappattu Aandu hashu pattu Puthiya thrikkalyanappattu Muthumala multhasiminte pattu Malik ibnu deenar kissappattu and Vafathu kissappattu are only few of them There are many other handwritten poems also Among these is the ldquoMappila Ramayanamrdquo which Dr M N Karassery discovered The mappila flavor in the song is very interesting

കലം മലയം രകറികലകീഞലഞ വശമലപഞലവഞേകലകം വലവാേ സലദേിലാവണലവറ വപങലങളമലമാ രപാലവപേതലവതാേ പാതാളതലതിവല സൽതലതരാവേ മിലം വപാചലചണി കമമണി േീവി ശർപണഖകാലകലവകടി ഹലാകലകി സൽതലതാൻ മയയതലതായി ശീലംരകടലരടാൾകലകിലം രവണം മാപലപിളവയാല

Mappila Songs History and InfluenceTranslated from the original aricle Mappila Pattukal from the study Mappilasaili by NKA Latheef published by Vachanam Books Calicut First published July 2010

29

ആങലങളലാവണ ോജാരവാടല സങലങതിവശാലലലിവപങലങളല കണലടാൽ സമമതമാവണലവേവശാലലലി

These are few lines from Mappila Ramayanam It has similarities to the folksongs from Northern Kerala called lsquoVadakkan apttukalrsquo C N Ahammed Moulavi and K K Muhammed Abdul Kareem found two epic poems unpublished and authors anonymous One of them tells history of the battle of Badar and the lines are very ancient The other epic poem is lsquoRausulgulrsquo which gives historic description Few lines from the part which talks about the valor of Hazrath Ali

ആകം അസദലലലതങലങൾ അലലവത പലിരപാൽ പടയിൽ വീകം അലിയാർ സിഫതലതം വിേതലതവതാേല പാേിൽ

Many of the songs by anonymous poets are very popular lsquoAadhi muthal puraanamrsquo is a very ancient wedding song lsquoOppana murukkamrsquo is also a very old song

മാണികലകാമണിമതലത മഹമലമദിാ മഹേലേതാൽ യദർതളലളാ തിേിരാകലകാരല തിേിരാകലകം തിേിവവാളിവതിാവല തിേിവവാളി വവമലപിദിമിർ വപാങലങി

The style of ancient lsquoMylanchirsquo songs go like thisമണിമറയിൽ സവേലകലകം തലിലാവയ പീഡം അപലപീഡം ഏറിപലരപായല ഒപലപ വവകലരകണം ഒപലപ കാണാൻ വപേിരയാൻ തണ രവണം വപേിമയിലളലള മലാഇകലകലമാേം സഫല ഒപലപിചലചളലള മലാഇകലകതലവതലലലാേം വിശവയലിവയലലലാേം ഒേമിചിേലാവേ

Old lsquoAmmayippattursquo is a witty songഅപലപങലങൾ പലവിധം വകാടതലതമലമായി അലങലകാേം മികചലരചമാൽ വകാടതലത മലംആടവാൻ ആളകൾ വപൻേലടിയകൾ വയതലതിോരതടവാൻ കാകലക അളിയൻ ഹാജർ

30

A list of Mappila dishes and drinks could be seen in the song There are songs which lists all the jwellary and dress items used by Mappila women There are many Kissa songs(songs describing story of heroes) written by anonymous poets Most of them are epic stories about prophets and saints Following is a song about Jesus Christ called Isa Nabi Kissappattu This song was found and published by the first ever Mappila translator of Quran Mayan Kutty Elaya Relying on lines from Quran and Bible the poet writes

ഒേ വാകലകം ായൻവയലലിചലച ഉതലതിേം രകടലടാരോ ഉതലതലറാൻ മണലണലമർയം താം അരമാദം അേിവയ ജിേല േീൽ ഉേതലതല മണലണലടതലരതാതംരപാൾ ആദേവരലലലാേി പയലതല പളലളയിൽ ആയതയല പിേിഞലഞ അവിടലല അലല ജിേല േീൽ ഉശർല രപായല പിശകാവത മങലകവയറലറില ഈശാേി വചാലാേല

The tales of prophets and saints could also be seen in lullabies which follow oppana songs Lines from a lullaby which touches the childhood of prophet Muhammed

താരലാലം താരലാലം താഹാ േിരയ താരലാലം വകാളലളലാൾ തായി ഹലീമാതാലതലതിൽ അലലലംരപാൽ എലലലാം വലിതാൻ താമേപമണം ാളിൽ ഹലീമാ

lsquoMalappattursquo (offering songs) are a special branch of mappila songs They are about the lives of saints honoring them There are many anonymous songs in this category also Following are few lines fromlsquoAbdu Rahmanubnu Ouf Kissarsquo to show how ancient they are

കാമീൻ അതയലവറ ഹേീേല േിരയാടല കറം പിേിശം മികചലരചാർ അസലഹാേി രകാമാവതയലലവറ മഖതിരവലണലടിരഖാജാേി വാശം മാറാവത ിലരാവർ ാമം അേലദേഹിമാവല വപറലവറാവർ വലലലേിദീിൽ മാരലാ ശിചിടലരടാവർ

31

ചീമാരാവടറലറം പിേിശം മികചലരചാവർ ഒേമയിൽ രലലല തലാകം പിേിഞലവഞാവർ ഒകലകവകാടതലത സഹദായി ടലരാവർ

A number of Mala songs were written by known and unknown poets following the footprints of this song Muhiyudheen mala Badar mala Rifai mala Nafeesathu mala Manjakkulam mala Mampuram mala Malappuram mala and Muhdu mala are all popular Mala songs Depending on the common knowledge till today lsquoMuhyudheen Malarsquo written by Khazi Muhammed of Calicut is the earliest poem to have the poetrsquos name and written year printed It is stated in the song itself that it was written in the Malayalam calendar year 782

വകാലലലം വയലടലടവയലപതേണലടിൽ ഞാൻ വകാതലവതൻ ഇമലമാവലവ റലറയമലപതഞലഞമലമൽ മതലതം മാണികലകവം ഒലായി രകാതലത രപാൽ മഹിയദീൻ മാരലവ രകാതലവത ഞാൻ രലാകരേ

Muhiyudheen Mala praises the great scholar and spiritual teacher Sheikh Abdul Khader Jeelani

കപലപി അകതലതളലള വസലതവിവ രപാവല കാമാൻ ഞാൻ ിങലങവള ഖലലേകം എലരാരവർ രതീചലച വവചലചപലരപാൾ ഉറമലപ ചാലിടലട രപാൽ തിശ അവവേപലരപാഴം ആവണലണമളലരളാവർകളവ പറലലലാ എലളലള രചാലാവേ കളലളലവറ കയയലിവല വപാല വകാടതലരതാവർകിയിലലലാകലകാലം കിവയ വകാടതലരതാവർകേിഞലഞ മേതലതിലരമൽ കായായല ിറചലരചാവർ

Even though it has some idealistic flaws from the viewpoint of religion the poem is very beautiful It is older than Thunjathu Ezhuthachanrsquos Adhyatma ramayanam and itrsquos simplicity and originality is laudable The unique narrative style of Muhyudheen Mala could be seen later only in the works of Kunjayin Musliyar who was a great scholar and had a unique sense of humor lsquoKappappattursquo is a very beautiful metaphorical poem written by him The song starts with comparing human body to a ship

32

ചായൽ ഒേ കപലപലണലടല മകലകല ചാഞലഞവളലല പാണലടിചലചാവണാൻപത ീളം This ship is being attacked by four kinds of thieves

ാലണലടല കളലളർ ഉഴവല ചേലം ാണാവദ ാലം അതല ാലപാഗം മാലം തടിയിചലച രലാകേിമലമലം മൽഊവതല അസാസീലവമാല Wealth desire for the body men and the cursed devil are the four sea thieves

കണലടിടലടറിവാരാ കണലണിരലലല വപാടലടാ കാേരണാർ വചാലര വചാൽ രകടലടിരലലല വപാടലടാപണലടളലരളാർ വചാലലലിലല പതിേണലരടാ വപാടലടാ പയല തല പാലിലല കയലപണലരടാ വപാടലടാ പടലടം വപാളിഞലഞാൽ പറകലകാരമാ വപാടലടാ പാലം മറിഞലഞാൽ കടകലകാരമാ വപാടലടാ പണലണിയം വചാലലലാമാരകകരമാ വപാടലടാ രവടലടാളർ കാതിലല കടിടലരടാ വപാടലടാ

lsquoNoolmalarsquo is another devotional song written by Kunjayin Musliyar Itrsquos style is different from that of Mala pattu The poet expresses his love and respect to prophet Muhammed through the song and lists all the great qualities of the prophet He expresses his extreme desire to see the prophetrsquos face and ends the lsquoNool maduhursquo Kunjayin Musliyar who preached the religion with a sense of humor lived during 1700rsquos There are a number of famous jokes on him connecting Mangattachan and the King Zamorin Noolmala is 300 years old Muhiyudheen Mala and Noolmala have a difference of 130 years In between these two books we donrsquot know exatctly how many books were written lsquoValiya Naseehathu Malarsquo by Manakkantakathu Kunjikkoya Thangal is a poem written during that time He wrote it during Hijra 1052 Muslim women used to depend on this poem for basic religious education

33

ഈടം മഹലശറ ചടം വകാടമയിൽ വയതലതിേ രപാടലടികലകേയരമഖലേകൾ രതടം അലരേതലതല ഹഖകൾ കിടലടവാൻ തകലരകാവേപാതലതല പിടികടലവതലതിോ കടം പിടിയിൽ വിടതിമയമിവല കാണം മലകലകല സമഹായ കടകലകാേിൽ ാടം പലിശ ഭജിതലതളലളവർ പളലളാ ാശതലതിൽ വിങലങി കംവകാണലടവർ വീളം വീളം അവർ രമൽ ശശതലതാം കാഫിറം വിതറി പരലകലകടലടം രകറി ടകലകരമ

lsquoSafalamaalarsquo by Shujayi Moythu Musliyar is a song which reminds of Kunjayin Musliyarrsquos visionary songs It was written in Hijra 1316 He included things from the beginning of the world to the life of the prophet Here are few spiritual and philosophical advices

ാളില രപാകടലവട ാവളയാകടലവട ാരളകലകല ാവള ഈ ീളം വിടലടാടലവട ഓടല രകാടാ ഇടം വലം േണലരട ഓരോരോ സാ അതലതിൽ മാറലറങലങളണലരട ആടല ോലസലഥിതി േണലട രവവറ അൽ പകവലലവർകലകാേംഭപലരപവേ കടല വകാലലലങലങൾ മാസങലങലാഴലചലച വടികൾ കണകലകിൽ ിലായസിൽ തീർചലച വതടലിവർ ിലവ മണല വീടലടിരലകലക തലജം ീ രാകലകല വപാൻ വീടിരലകലകല അകകലകണല തറലാവക രാകലവകാല രമാടാ ഉൾസാേം ഓർതലതാൽ ഉറങലങാരമാ രകടാ മഖകണലണടയലകകലകൾ തറകലകടലവട മാടാ മടിടലട വപാലവചപലപിൽ മതലതണലടല രകടാ പകൽ കണലണടചലചാൽ ഇേളാരമാ വപാടലടാ പലതം പിടിചലചാൽ ഫജലർ ആരമാ വപാടലടാ തടലടി തറകലകൾ ഉറപലവപലത വപാടലടാ തിലാപഴതലതിൻ േചിവയലത വപാടലടാ ാടലടാലലപൽ വലലലല വിളയരമാ വപാടലടാ വപാടലടാ ിലമലതളലളിപലപിൻ രചാേകലകടലടാ പിൻ ഇലല കാടലടം വപാറകലകല വകാടലടാ വപടലടാരലാ ചതലത ചകമരലലലാ വപാടലടാ

34

പറിൽഉടൽകലകല േഹമാം വപാടലടാ മാം വേിപലപാൻ അലങലകാേമാവക മലതം ഭേിചലചിങലങ പിലതലം ആകാ മാരറം കാടലടിൽ ീ പഞലഞാലം രപാോ മതലതിൻ േഹർ കണലടല ചാടലയലം രപാോ കരലലലാലടലടായിേം വപാൻവിലകലകരലലല വകാടലട ിറയല കൽകലവകാേ കാശല കരലലല ഇവലലലല വചാലലലി ിറയലകലകാരമാ പരവ അലലലൽ പറഞലഞ മകടലടാരമാ വകാരവ വകാലലലം മലകലകില കലലപ കിടലടി കടാടിപാടല തതലതവയ കിടലടി വതലലലം ഒഴികഴിവിലലലരലലലാ കടലടി തലിഷലടം വിടലടാരമ രപാലിഷലടം കടലടി

The influence of mysticism could be seen in Safalamaala The poet doesnrsquot lock us in the prison of spirituality but he talks about a life of virtue based on dharma He evokes the powers of humanity and wakes up the soul

Moyinkutty Vaidyar and Chettuvay Pareekkutty were poets who created a new path different than the religious traditional Mappila songs While the traditional poems connected even the love stories to the lives of the saints and made it divine these poets gave poetic form to the raw emotions of the common man Moyinkutty Vaidyar (1852-1892) was the first poet to write a love story poem with all its true charm Even though he lived for only 40 years his contribution to Malayalam is unforgettable The poet who loved nature and flowers could evoke romance in the listeners He wrote an immortal love poem called lsquoBadarul Muneer Huznul Jamalrsquo Shooranadu Kunjan Pilla evaluated this as a genius work which all of the Keralites together if tried wouldnrsquot achieve now This is an example of his descriptive ability

പമാകളാരണ ഹസലൽ ജമാൽ പലാേതാളം മികലരത േീവി രഹമങലങൾ വമതലവത പണിചിതലതിേംാമങലങൾ എണലണിപറഞലഞാൽ തീോ വേതല ചിങലകാേം പണലവട േീവി

35

കമാകലകായലചലചകലക തപലപവമലതാം കതലതം തഖലതിൽ മേവം േീവി മേതകതലതകിലം വഞറിലതടതലത മാണികലകയലകലകയല േണലവടറിലത വീശിപേകലകിതലമടിയം കിതലതല വപേമാൾ കഴതലതം വചേിപം വകാണലടല കേിരപാൽ ഇടതം വലതിടലടലി കണലപിേി വവടലടിചലചഴടലടീടലിൽ വേിൽ മദം തേിതലവതരാകലകം പവിഴരപാലചലചണലടാവല രപാലചിേിതം വപാഞലചിേി തലവ ടചലചായലിൽ പമാതലരതവി വേവല തലിൽ

Moyinkutty Vaidyar also wrote well known battle songs like Badru Uhdu and Malappuram Including Saleekathu Kilathi maala and songs based on Panchatantra called lsquoElippadarsquo he wrote 12 khanda kavyas With this transformation initiated by Moyinkutty Vaidyar Mappila poets felt more freedom to choose their subject The number of subjects which were written upon later shows that Songs like lsquoThengaappattursquo and lsquoMangaappattursquowhich are connected to the Kerala culture were written Contemporary issues were written upon A number of poets came forward to sing against the superstitions and malpractices in the society Few lines from the poem lsquoDurachara Mardhanamrsquo by Marakkar Musliyar When false stories about Shaikh in Muthupetta and Koottayi Vellatha painting divinity on them were getting spread he satirically wrote

മതലതപലരപടലടകലകല രപായവർ വലര മഴവൻ കളവവല പലർലവ അതലതേം തലവ കടലടായി വവളലളം അതിാൽ പലർലതം കളലളം

There were talented women poets like P K Haleema V Ayishakkutty Kandathil Kunjamina and Puthooru Amina Sparks against abuse of women could be seen in some poems Puthooru Amina writes against treating women like a consumable object

36

ാലഭാഗവം വലിതാ പറയല വപങലവകടലട ഉമതിലം ലലല മാേവേ കിടലടവാൻ എികലകിവലലലാേ മടലടല മടലടിൽകിടലടവവേകലകം മാരരതര വിളികലകം മടലടരലാഗിയം ഉറലറിടം പരല ചകലകേവാകലകം ഒേപടി മകലകളങലങ കളകലകിലായാൽ അടകലകവളലാകലകം വപാടലടിപലവപാേിഞലഞലതാളാം വപാേിവവയിലതലതാകം ഓളം രപായി മറലവറാേ രതാപ കണലടപിടികലകം അയയലളാ-പേഷവേ പതി പതലിമാർകലക തീേം ഇവതലവതാേ രകാളാ

There was a stream of Mappila songs touching the social life The excitement of Indiarsquos freedom struggle could be seen in many Mappila songs of that time Many mappila poets like Nallalam Beeran were put into jail T Ubaid wrote to raise the national spirit

എലതി വിണലണിൽ പതതായല കേിിഴൽ കാണല തങലങി എല ലണലടൻ രഗാപേങലങൾndashതങലങളിൽ രചാദയലം തടങലങി ചിലതയാലിംഗലലണലടല തലവറndashവതളിമഖം കേിഞലഞ മങലങി ചീർതലതാ രമരതാ വിപതലതിൻ സചകൾ കണലടടങലങി

Mappila Literature researcher K M Ahammed wrote ldquoMappilas didnrsquot sing about the local rulers or the Kings They didrsquot fall short of desire for freedom or self respect It was Mappila song writers and singers who inspired the Muslims of Kerala to fight against any oppression whether of the local rulers or the imperialist Britainrdquo

37

Akbar Sadaka Pakshipattu should be included in the group of story-songs This poem written by Naduthopil Abdulla once gained astonishing popularity in Malabar The story and its presentation in the song would blow away anyone Clarity simplicity ease and the ingredients of unique vocabulary in Kasargodian Malayalam are the characteresitics of this poemThe poet belongs to a small shore side village in Kasargode sharing border with Karnataka The slang over there is a mixture of Malyalam and Kongani

Pakshipattu

38

A bird who had lived with her husband for 40 years is subjected to husbandrsquos suspicion for lying two eggs during one day and she gets thrown out of the nest The bird pleads prophet Muhammed to convince her husband that she was innocent The prophet replies that he would end her distress if she could bring her husband to his presence The bird says that he wouldnrsquot come if she asks and says the prophet should send one of his men to which prophet asks the whereabouts of her husband The bird says that it is beyond the tall Jabal Khubais and beyond Jabal Noor and beyond a field in a hill called Thurisina Mala where prophet Moosa was born The prophet sends Bilal to fetch the male bird Bilal went there and called the birdrsquos name twice but the bird pretended that he didnrsquot hear it When Bilal got angry and called for the third time the bird showed its beak outside and asked Bilal with arrogance- ldquowho are you you kid who called me by my namerdquo When Bilal said that prophet Muhammed send him Akbar Sadhaka- the bird replied that he knew all the 312 prophets but he he hadnrsquot heard about Bilalrsquos prophet and asks him to tell his prophet that Akbar Sadaka is calling him Bilal returns and tells this to the prophet and he sends Umar Akbar Sadaka repeats whatever was said to Bilal Then the prophet thinks that if his son in law Ali was there he would have brought the bird there Ali was at a distance of 93 days gone for a battle Ali knows about Muhammedrsquos thought through dream Ali arrives at the prophetrsquos presence during Subhi morning prayer on his horse named Dul Dul It happened so because Allah asked Jibreel to shrink the earth Ali goes in search of Akbar Sadaka When Akbar Sadaka didnrsquot listen for the first two calls Ali called him for the third time in a manner that the sky and earth shivered Akbar Sadaka called Ali as Chinkapuliyar (the lion Ali) The bird said the same things as before to Ali also Ali replied that Muhammed is the 313th prophet Then the bird asked him if there was a prophet like that why was he not keeping the fourth veda in tact When Ali asked him to explain he said that the dear daughter of a sahabi named Ibnu Ubaidulla was kidnapped by Ifreeth jinn on the 3rd day of her birth and she is being brought up as an infidel for the last 16 years Why is that your prophet is not able to save herAli after hearing this marches towards King Ifreethrsquos fort There is a cave covered with a huge stone on the right side of Thurishina hill

The Story

39

It is written on it that if a human being enters into the cave he will be burnt to ashes Ali ties his horse on the stone itself and enters the fort Then Ali sees a large ocean and two huge serpents guarding it Those serpents recognizes Ali The serpents gets Ali into the fort on some conditions Then Ali sees a tree The tree tries to send Ali back but he doesnrsquot listen The tree gives keys for all the seven forts to Ali on some conditions Ali witnesses perplexing sights on opening every fort In the seventh fort Ali sees the girl who was abducted by Ifreeth guarded by a jinn Ali wakes her up Th girl says that only Ali from Mecca could enter the fort like he did She says that Ifreeth had gone for a hunting party and the sounds of his return could be heard Ifreeth on entering sees that all the forts were open and asks the girl about it Ifreeth says that he could smell man he could smell Ali When he screams and boasts that if he sees Ali he would burn him to ashes Ali jumps in front of him Ali asks Ifreeth to believe in islam but Ifreeth resents Ali then fights with the Kingrsquos guards In the end Ifreeth falls like the Uhdu hill Ali takes the girl along with him and reaches the place where Akbar Sadaka lives With the first call itself the bird greats him with saying ldquolabbaykum labbaykum labbaykumrdquo Akbar Sadaka goes along with Ali towards prophetrsquos presence saying that he is now convinced that Muhammed is the prophet Akbar Sadaka tells the prophet about his suspicion on his wife The prophet replied that it was a Kudrath (blessing from Allah) and the bird gets convinced Akbar Sadaka asks the prophet for forgiveness He takes his spouse along with him to the nest Ibnu Ubaidullarsquos daughter describes all the events happened in while she was kept in the fort In this fashion the story in the song ends happily

40

One of the most notable period in the Malayalam literature begins with Kilipattu Even though Thunjathu Ezhuthachan was the central point of this stream there are many other kinds of works like Champukkal Aattakathakal and Thullalukal Many kilippattu were written after Thunjan Even though Kilipattu are written like a bird is made to sing there are other songs in which goose coil and beetle sing the song They also could be included in the category of Kilipattu In the Akbar Sadaka song the bird asks the prophet Bilal Umar and Ali two ethical questions in poetic form The bird talks to each one of them The song could be read as praising chastity of woman Even though in the beginning the bird talks down of Muhammed in the end he apologizes and does as the prophet says Unlike Ezhuthachan who used sophisticated verses to talk about the ethical issues Naduthopil has used some perspectives which existed then and wrote about some philosophies in a not so serious manner Pakshipattu could be seen as a Mappila version of Kilipattu Those who blame Pakshipattu for contempt of the prophet should rethink based on what is said above

Kilipattu

41

Pakshipattu is a story about the loss of faith and replacement of it Stories about miracles were always used from the ancient times to spread religious belief Almost every prophet who were mentioned in Quran had many miracles associated with them They were meant to make the people of their times believe that the prophet is capable of doing things with the blessing from Allah which are not possible by normal people Many of the miracles were very majestic like splitting of the moon during Muhammedrsquos time and like the ocean split and made way for Moses There is a story about Cheraman King in Kerala who lived during the same time during when the prophet was alive that he saw the moon splitting and he converted to Islam These stories are intented make people believe that there is a power which could do any thing things majestic and beyond what they could think of In the story of Akbar Sadaka initially when the bird is asked to come see the prophet he talks down on him saying that he didnrsquot know about a prophet named Muhammed If there was a prophet named Muhammed why would such a dare thing happen like what Ifreeth did How would it happen so that daughter of a sahabi was taken away when she was just 3 days old and now itrsquos 16 years she had been held in captivity and kept as an infidel by a jinn Akbar Sadaka has lost faith in Muhammed that he was the prophet of Allah and Ali is engaged in a mission to restore it Ali enters the forbidden cave and encounters many supernatural occurrences like talking snake with 80 hoods and talking trees When he opens the forts by the keys given by the tree he sees many more miracles like fire by its own net which gets thrown by its own arrow which gets shot by its own and a wand which hits by its own afort in which a thousand women were sleeping while standing a thousand women were sleeping while sitting a thousand women were laying and sleeping Finally when he meets Ifreeth he is defeating a Waseer (guard) of Ifreeth who is 40 times bigger than Ali who had eaten 40 camels and drank 7 barrels of water Ali throws him thousands of yards up in the sky On falling down the Waseer says that if Ali catches him so that he wont die he would believe in islam Ali saves Waseer but he still doesnrsquot keep his word Ali throws him up again This time also when coming down the Waseer says the same Ali trusts him again but Allah sends Jibreel to strike Alirsquos hand so that

Story of Faith

42

the Waseer falls down and no more cheats Ali When Ali is back along with the girl a deed which would not have been possible if not for blessing from Allah and knowledge of Muhammed and valiance of Ali Akbar Sadaka becomes convinced that Muhammed is Allahrsquos prophet His faith in Muhammed and Islam is restored He goes to Muhammedrsquos presence and asks his question that how could his wife lay an egg which is not his Muhammed assures him that his wife is innocent and it was a blessing from Allah Akbar Sadaka gets convinced because it is Allahrsquos prophet who have said so He has restored his trust in his wife also

43

Shias are a group of Muslims who give more importance to Ali than other Khalifas Ali was the fourth Khalifa and one of Muhammedrsquos first disciples He was prophetrsquos close relative and used to write down Vahiyu (messages of Quran revealed to Muhammed through Jibreel from Allah)for him He was one among the ten people whom the prophet gave news of assured entry to heaven Alirsquos mother had given him the name Haider which means lion But he was known in the name Ali (one who is in heights)which his father called him Ali grew up in Muhammedrsquos house under his guidance It helped him to learn good characteristics early in life He didnrsquot lower his head in front of any idols when idol worship was very prominent in Mecca It was the prophetrsquos wife Khadeeja who believed in Muhammed first and second it was Ali The brave Ali was ready to die protecting Muhammed The prophet had married his youngest daughter Fathima to Ali Ali had fought in the battles of Badr Uhud Hantak Khaibar and Hunain In his last days the prophet came to the mosque supporting his hand on Alirsquos shoulder Ali had a main role in the death ceremony of the prophet Historians records that Ali had expectation that prophet would select him as his successor Knowledge bravery justice and simple life were some of his qualities He had every means to lead a luxurious life but he didnrsquot lead one He bought the same kind of dress for him self and his servant He went to the market himself and carried things from there to home by himself He lead a very simple life

There are several reasons for Alirsquos rule as the fourth Khalifa not being a complete success Many had lead an opulent life because of the prosperous times before Many people turned against Ali who instructed a simple life and strict control in money transactions So he didnrsquot get the support of people who wanted a luxurious life Another reason is the indiscipline of people who were with Ali Some people deliberately tried to create trouble Ibn Sabu was the one behind that Constant attempts were made to evoke the emotions of blind favoritism and person worship which Islam strongly forbids among people which made them to hate each other Propaganda that Ali being close relative was the righteous successor of Muhammed to be the first Khalifa and that right was snatched

Alirsquos history

44

away from him was spread by them Even though Ali publicly and clearly denied that claim in places like Egypt Bazra Koofa and Yemen wrong thoughts got spread Efforts of enemies of Islam to attack the religion from within itself started to see success Troubles grew as because of the differences in thinking and polarizations Tendencies of animosity created problem like in the time of Uzman The group of people who stood for Ali naturally portrayed his character in a higher position It is a result of this that a group among world Muslims do glorify Ali Viewing from this back ground pakshipattu have influenced Kerala Muslims in Shiaism

45

Naduthoppilrsquos Pakshipattu have faced a lot of criticisms from the beginning Some scholars have even banned reading it because it tells a fictitious story about the prophet The criticisms are that there is no such an event in the history and it is non-islamic and it would create misconceptions in the society All these criticisms should be looked upon but there is another dimension to it which everybody agrees that is itrsquos popularity This is a song which have been read sung and enjoyed by the common muslim a lot Thousands of its copies got printed Clarity in language simplicity in representation appropriate abstractions and augmentations and crystal clear language are the qualities of PakshipattuIt became popular because it is entertaining The male bird expelled his wife because he had doubt in her chastity His need to save the girl in Ifreethrsquos fort reflects his opinion to protect womanrsquos morality Ali does this adventure because he recognizes it The issue which the female bird raises in front of the prophet is also the same The song suggests that man and woman should trust each other

Criticisms

46

Pakshipattu is full of awesome picturisations The age of Akbar Sadaka is not mentioned in pakshipattu The poet gives us clues to guess it in a strange and beautiful way

പേിശിൽ ഈ ഭമിയിൽ ിൽകലകല കാലതലതല പേിവശാതലത ഭമി ഞാൻ അഞലച ിറം കണലട മലപിാൽ ഭമി അതല വപാല ിറമായി പിലവയാ ഭമി അതല വവളലളിതലതറയായി വവളലളിതലതറരപായി വചലപതറയായി വചലപതറരപായി ഇേലപ തറയായി മണലണതറയായിടലടഞലച റലറാണലടായി (I have seen earth in five colors It was golden in the beginning Then it became silver Then it turned bronze and then iron It has been 500 years since it has turned earth colored)

The scientific basis of this transformation should be questioned But the transformation of time and space have been beautifully illustrated in these lines If inspiring awe in the readerrsquos mind is an element of beauty in literature Naduthopil have brought his readers to the bring of itാലലപത ചവിടലട വകാണലവടതലതി ഇമാമലി (Imamali reached in just forty steps) അലതവിസലേലതിതമായി കിടകലകല കടൽ (the sea which extends till infinity) അതിലവറ കാവൽകലകാോയി േണലട ാഗങലങൾ ആ ാഗങലങളവട വലപലപം ഉദയമാം വതാടലട അസലതമം വവേയാണല (it is guarded by two snakes the length of those snakes extends from sunrise to sunset) These lines remind us of Muhyudheen Mala

ആകാശതലതിൻ മീവത ഭമികലക താവഴയം അവവേവകാടിീളം അതലതിേയരളലലാവർ (The one whose size of flag is from above the sky to below the earth)

To provide thought which guide you to infinity is characteristic of Quran It may be Quranic influence that lead mappila poets to use that kind of imagination The snake called Ibnu Umair in the song has 80 heads and 80 hoods Ali crosses the ocean sitting on it Ibnu Umair tells the marvels of the fort like this

Imagination in the Song

47

തനനാലെ കതതനന വാളണടാ കകാടടയിൽ തനനാെടികകനന ദണടണടാകകാടടയിൽ തനനാലെ കതതനന തീയണടാ കകാടടയിൽതനനാലെ വീശനന വെയണടാ കകാടടയിൽ(In the fort there is a sword which strikes by its own a pole which hits by its own a fire which burns by its own and a net which gets thrown by its own )

Magic in depiction not scientific reality is becoming evident in these lines Minds of readers and listeners get lit with wonder The depiction of things inside Ifreethrsquos fort makes evident the dangers and adventure Ali has to go through to save the girl For this poets have been using myths proverbs and supernatural powers since centuries This unique method of depiction leads the song to fulfill its purpose

48

Ali fights bravely to protect the fourth Veda Alirsquos bravery becomes evident only when the reader is convinced of his enemyrsquos huge power In Miltonrsquos world classic Paradise Lost the poet depicts devil as one with extraordinary power it was to show the greatest might of God A human level representation of that is shown in pakshipattu Even when it is agreed that the events in this story are impossible the poet tells a truth which the human race has to be convinced which is to bring purity in life The reading of Naduthoppilrsquos Pakshipattu becomes creative only when that is understood Using the secondary imagination which Coleridge says genius people possess like Aristotle had proved before imagination becomes creative this could be experienced by the reader on careful reading of Pakshipattu Like moral stories and parables the poet presents Pakshipattu Writers write stories and songs like parables to present philosophies

The prophetrsquos philosophy that even a bird should be given justice should be noticed It shouldnrsquot be meant that Pakshipattu is completely righteous There are attempts to patronize great men like Bilal and Umar who had led a saintly life The song even patronizes prophet Muhammed who is called the Darling of the Mankind But when he realizes his mistake Akbar Sadaka asks for forgiveness The poet in his excitement to praise Ali would have forgotten and written things which shouldnrsquot have been written It would be appropriate for the reader to forgive the poet for the prophetrsquos teaching was to forgive even your enemy

Message in the Song

49

There are few things which are entirely non-Islamic in Pakshipattu They shouldnrsquot by any means could be justified The serpents who guard the sea asks a favor in return of helping him cross the sea The serpents says- ldquoYou are the one who gives the card to enter paradise during the day of Khiyamat give us also cards during that dayrdquo Ali replies that he would give him a great card This is completely wrong according to Islamic principles because even the prophet canrsquot decide who enters heaven So those lines are absurd The concept that tree bends for men has beauty It is okay if its a display of respect but its impossible according to Islam The tree also has a wish since it is a Sunnath for muslims to brush teeth the tree asks to give him that Sunnath This even is also not possible In the end of the song the poet pleads to Allah to forgive him for any mistakes in the song he had committed

Errors

50

Mahathaya Mappila Sahithya Paramparyam- C N Ahammed Moulavi K K Muhammed Abdul Kareem

Mappila Shaili- N K A Latheef

Muslim Samoohika Jeevitham Malayala Novalil- Jamal Kochangadi

Pakshipattu Oru Punarvayana- Ibrahim Bevinja

Muslimingalum Kerala Samskaravum- P K Muhammed Kunji

Mappila Muslims of Kerala- Rollan E Miller

Islam in Southern India- W P Warren

Mappilapattinte Thayverukal- V K Kutty

Arabi Sahithyam- Prof V Muhammedali

Onninte darshanam- M N Karassery

Kozhikotte Muslimkalude Charithram- Parapil Muhamed Koya

Islam VIjnana Kosham

Keralathinte Samskarika Charithram- P K Gopala Krishnan

Bibliography

51

Mr M A Abdu Rahman

Prof Abdul Satar

Mr Abdulla Mogral

Mr V Abdul Gafoor

Social Revolution in a Kerala Village- Dr A Ayyappan

The Cultural Heritage in ndia- Edited by haridas Bhatacharya

Bharateeya Chinta- K Damodaran

The Growth of Islamic thought in India- Dr Tharachand

Cochin State Manual- C Achutha Menon

Courtesy

52

53

54

Even though Muslim influence could be seen in every aspect of the cultural life in Kerala above everything the strong desire for freedom and human right which Islam arose were of key importance in the fights against the feudal system and imperial powers in Kerala

11

12

ldquoThere are some universal rules in the history of literary traditions and cultural growth Different groups of people could acquire the same kind of development or face the same kind of problem The human minds could find common responses for common problems When common problems and common responses happen it is quite natural that in literature which reflects them there will be similarities in thought emotions and imaginationsrdquo1

This discovery by the Marxist critic V M Sirmanski gives us a measure to evaluate the early literary works in malayalam

The Brahmanical dominance which existed in Kerala was so complete and powerful such dominance could not be seen in anywhere else in India The famous anthropologist V Ayyappan says ldquoFrom 16th c to the middle of 19th c till the British interrupted in it the cast system in Kerala was similar to the apartheid in SouthAfricardquo2

In a social system which saw Brahmin as God Brahmin even had the power to fine the King The dominance of the colored was built upon cast system Untouchability and ranks in the society grew up through the superstitions and malpractices which the cast system created During that time the sexual relationships in the matrilineal families in Kerala were so out of hand we wonrsquot be able to imagine it now The moral science of the Namboothiri was two faced He could have relationships where ever he wanted but the Namboothiri woman was allowed not even small excuses in her discipline they were subjected to expulsion from the society in a very heinous manner The relationship between Nair women and Namboothiri was given legal value only in 1896

Nair society which had the second rank in the social hierarchy gave divinity to the Brahmin connection The colored could butcher the the uncolored if he passes by few yard near him The uncolored is not allowed to walk through public roads He was not allowed to use umbrella footwear or any jwellary He was not allowed to even cover his naked body His woman was not allowed to cover her breasts and had to show respect to the higher caste by showing it to them

Social Life in Kerala 15c- 19c

1 Tharathamya Sahithyam Thathvavum Prasakthiyum p 36 (Prof P O Purushothamann Pilla Kerala Bhasha Institute 1958)2 Dr A Ayyappan- Social Revolution in Kerala Village p 123

Translation of excerpts from the article Samoohya Jeevitham Malayalanovalil from the study Muslim Samoohya Jeevitham Malayala Novalil by Jamal Kochangadi published by Kerala Sahithya Akademi Thrissur First published in March 1998

13

Evenhe justice system was partial It was not taken seriously even if Brahmin committed a murder but the lower casts were subjected to cruel torture even if he steals a coconut In the feudal society the fate of a large group of people were to work like slaves and get tortured like animals It could be noticed that the winds of change always came from outside the Hindu society Dr Tharachand opinionated that the lsquoBhaktirsquo movement which shattered the cast system feudalismreligious dominance and priesthood in the 16th c was the defense mantra for the Hindu society against the influence of Islamic culture3 lsquoBhaktirsquo movement which came to Kerala through Thunjathu Ezhuthachan did not bring any fundamental changes in the social structure But Hyder and Tipu ordered to collect tax on land without any consideration of cast and gave the first blow on the Brahmanical total dominance which existed here for a thousand years in Kerala Afterwards this gave rise to a peasant group who would question the feudal system It was long after Tippu had ordered for the right of women to cover their breasts and discouraging polygamy that Kerala women demanded for their right to cover their nakedness That too was Channar women who were Christians It was the Christian society who first decided to leave Hindu practices such as untouchability Thalikettu (name of an elaborate marriage ceremony of the Samanthans Nairs Maaran and Ambalavasis) and pulakuli (a custom in old Malabar A few days coming after death of a close relative are considered as PulaIf one touches a person who has pula he should immediately take a bath The bath taken to remove pula is known as Pulakuli rite) The contact with semitic cultures brought the first changes in the Hindu society This external influence is evident in the later period also Prof N Krishna Pilla opinionated that it was as a result of the visible and invisible spread of British rule and the changes it brought about that interest to learn English and modern education spread4 The works of foreign missionaries laid the foundation for the development of Malayalam language literature and education Dictionary by Herman Gundert and the early news magazines like

3 Dr Tharachand - History of Philosophy Eastern and Western p-489 Vol-14 Prof N Krishna Pillai - Kairaliyude Katha p 252 (1992)

14

lsquoPashchimatharakarsquo nurtured the reading interest of the common man The legal system which the British introduced in Malabar made both the Brahmana and the Chandala same in front of the judiciary Educational institutions which rose here and there became the energy source for the thoughts of change

The coming of press and the shift from Sanskrit to a more orally influenced prose energized the communication of the common man like never before

A notable development was the sense of identity which grew in Nair society Young Nairs raised their voice against Namboothiri relations The relations were given legal protection He got out of the chains of matrilineal and joint family systems and went in search of more freedom The improvement in technology opened new ways of livelihood in agriculture trade and other services The walls between different social groups started to collapseThe movement lead by Shri Narayana Guru among the Eezhava and Pulaya against cast system had a revolutionary task to fulfill It organized other groups of people as well The institution to humanize Brahmin started from within his own community The Muslim and Christian community wasnrsquot only spectators they also became part of these changes and assimilated from them

15

ArabiMalayalam

16

In the history of the development of languages the role of missionaries are very important Missionary activities without language which is the means of communication is impossible Where ever the the early Arabs who were the messengers of Islam went a compound language formed which was a mixture of Arabic and the native language Arabi-Malayalam is a language in Arabic script formed in Kerala Even though its main aim was religious study it became the main means of communication among the common Muslims of Kerala because of its popularity They used it in their day to day life Their letters were in Malayalam written in Arabic script A vast majority of Muslim women also knew how to read and write Arabi-Malayalam Along with the development of this compound language new kinds of literary styles also nourished it was the interest shown by this language to receive and assimilate words from any language that enriched it Even when Malayalam was an incomplete written language called ldquoVaramozhirdquo Arabi-Malayalam was rich in vocabulary It was because it assimilated words from not only Malayalam and Arabic but also Persian Sanskrit Tamil Kannada and Thulu It has words even from English The historian P A Syed Mohammed claims that even before the earliest text in Malayalam ldquoRamacharithamrdquo was written Arabi-Malayalam was in use taking clues from Arabi-Malyalam poems with Chenthamil(early Tamil) influence The people who handled this language were Muslims of Kerala especially Muslims of the Malabar region who were called Mappilas and so the language was called mappila language and Mappila literature

There are many extremely valuable books in the Arabi-Malayalam prose tradition Quran has been translated into Arabi-Malayalam Many other important texts have been translated from Arabic to Arabi-malayalam Not only religious books but also books on subjects such as history medicine and law were written There are many brilliant works in creative writing in Arabi-Malayalam The earliest novels in Malayalam are Pulleli kunju(1882) Kundalatha(1884) and Indhulekha(1889) the Arabi -Malayalam translation of the Persian novel Chardarvesh is older than all of them Alif laila va Laila which are the Arabian tales was translated by

ArabiMalayalam Languageand LiteratureTranslated from the original aricle Mappila Sahithyam from the study Mappilasaili by NKA Latheef published by Vachanam Books Calicut First published July 2010

17

Kariyan kunjumoosa There are many books of which authors remain anonymous

Many newspapers and magazines were in circulation in Arabi-Malayalam Syed Sanavullah Makthi Thangal is notable in this field A century ago he ran a newspaper called ldquoThuhfathul Akhyarrdquo Till now its acknowledged that ldquoHidayathul Ikhwanrdquo by Syed Abdulla Koya Thangal who died in 1908 is the first ever Arabi-Malyalam magazine Many scholars have written Arabi-Malayalam dictionaries which shows the development of the language Muhammad Koya Thangal wrote a trilingual dictionary Arabic Malayalam and Sanskrit

Social reformists such as Sanavulla Makthi Thangal Chalilakathu Kunju muhammad haji Vakkam Abdul khader moulavi Kulangara Veetil Moythu Musliyar and Seythalikkutty Master tried to improve the Arabi-Malayalam script to nurture Mappila literature along with the developing language Makthi Thangalrsquos Mouleemul Ikhvan (1910) was written improved script Vakkom Abdul Khader Moulavi gave modern form to the symbols Mappila language before and after these improvements are very different Following is an excerpt from the Arabi-Malyalam Quran translation by Mayinkutty Elaya in 1867 He translated 7th verse from chapter 39 as follows

ldquoവവാേ കറലറം വചയലവത തടി ചമകലകയിലലല രേവറ വവാേ തടിലവറ കറലറതലതിവ പിലവ ിങലങവള റേലേിവകലവകാവളലലയായിേികലകം ിങലങളലകലകവളലല മടങലങം താം ിങലങൾ അമൽ വചയയലലരാലല ആയിേലിേില അങലങതലവത യാവല വകാണലടല ിങലങരളാടല അവൻ േിശയം അേവികലകലതല മലം ിചയം തലവ അലലലാവയാകലതല അറിയലരാായിേികലകം ഖലലേകളിലവറയകതളലള യാവലവകാണലടല ഒകലവകയംrdquo

18

In 1961 K Ummar Moulavi translated the same as follows

ldquoയാവതാേ കറലറകലകാേം രവവറാോളവട കറലറം വഹികലകകയിലലല പിലവ ിങലങളവട ാഥലവറയടകലകവലകലകാണല ിങലങളവട മടകലകം അപലരപാൾ ിങലങൾ േലപവേലതതിചലച വകാണലടിേലതിവ പറലറി അവൻ ിങലങരളാടല പറയം ിശലചയമായം അവൻ ഹദയങലങളിലളലളതിവപറലറി അറിയലവാണലrdquo

It would be felt as the language of Arab-Malayalam in the early works were not pure All the ancient texts has the same defect There is an opinion that Ramacharitham is not even a Malayalam text The language then was a mixed language Naturally Arabi-Malyalam also has that influence The limitation in the script was a major reason Change happens in the language after change in the script Even though many people wrote with interest gradually Arabi-Malyalam faced decline The improvement in public education changed the condition of Arabi-malayalam as the main medium of communication Malayalam started to be used as the day to day language Even though a number of poems were written in Arabi-Malalyalam after that also

19

lsquoArabicrsquo is a word more connected with a language beyond being a name of a group tribe or a place It is the youngest among semitic languages Among the semitic languages like Hebrew Suryani Arabic Assyrian Babylonian Ethiopian Phoenician Aramaic and Sabian Arabic is the most prevalent language in use in all the fields today Hebrew is the official language of Israel Suryani is used in some Christian churches for religious rituals Among the rest only Ethiopian is alive today1 Arabic has more semitic character in grammar and pronunciation than itrsquos sister languages and the protection of the language must have been thought a part of Arab culture and racial purity There is reason for this- ldquoGeographically the Arabs lead a very isolated life Mixing with other groups of people were impossible for them Therefor no other culture could shed lights on their civilizationrdquo2

The early Muslims who had Arabic as their mother tongue believed that not only their religious beliefs and traditions and cultural identity but also their language should not be destroyed by the attacks from other cultures Arabic was not only the means of communication for them but it was the holy language in which the Holy text was revealed Nothing should get mixed in it The structure of Arabic language is such that a small change in the pronunciation would make a huge change in the meaning Multiple meanings of a single word makes Arabic vocabulary very vast Because of all these reasons the regional languages in the lands where they went with the message of Islam created a problem for the early Muslims There were efforts to find solution for this problem in the beginning of Islam itself A new programm for the Arabs to teach Arabic was created by a ruler named Hajjab Ibnu Yusuf in Hijra 60 The method was giving one or more dots under or above of some characters and adding few other symbols3 In that way new mixed languages were born in many lands where the Muslims convoys went In Iran with the commence of Islam along with the Zoroastrian religion Pahlavi language also disappeared The Persian language became richer using the Arabic alphabet The same happened in Turkey also 80 of the vocabulary in modern Turkish language is from Arabic The

Kerala Muslims Language and Literature

Translation of excerpts from the article Samoohya Jeevitham Malayalanovalil from the study Muslim Samoohya Jeevitham Malayala Novalil by Jamal Kochangadi published by Kerala Sahithya Akademi Thrissur First published in March 1998

1 Prof V Muhammad Ali - Arabi sahithyam (Kerala Bhasha Institute)2 T Jamal Muhammed - Arabikalude Charithram (Kerala Bhasha Institute)3 Dr P M Abdul rahman - Sankara Bahasha Shaili (Institute of Mappila studies)

20

influence of Arabic on Hindi gave birth to Hindustani and Urdu Mali language is written in Arabic script It was because of this strategy by the early Muslims that mixed languages like ArabiTamil ArabiKannada ArabiSindhi ArabiPunjabi and ArabiBengali were born ArabiMalayalam is also part of it

The idea that the Vedas are so divine and that they shouldnrsquot be written was the reason behind the tradition of learning by reciting Recitations by Brahmins and Quran recitations by Muslims are examples of that belief4

The orthodox Muslims till recent times believed that it is wrong to even step on the chalk dust fallen from writing Arabic words There were a number of Arabic scholars in Kerala because of the ancient connection the land has to the language There are many Arabic books in Kerala which are not there in Arabic or any other Muslim countries5 lsquoPathu Kithabukalrsquo was used for basic education Khaidul Jamia by Ahmed Rafthani is believed to be the first Arabic text written by a Keralite Ponnani Valiya Sainudheen Makhdhoom (1468-1521) have written many Arabic texts including both prose and poems Shaikh Sainudheen second is the author of the famous book Fathahul Mueen Thuhfathul Mujahidheen written by Cheriya Sainudheem Makhdoom is the early historical text which paved the way for people in search for the history of Kerala Assaiful Bathar by Mampuaram Syed Alavi Thangal was a rebellious text against the British government The early Muslims assimilated from the local language and culture as well It was Malabar Muslims who spread Kolezhuthu (Derived from vattezhuthu and written using narayam on plam leaves) It was in use till the 19th c

Even though ArabiMalayalam started as a means for religious preaching and day to day communication later on it became a powerful medium for the Mappila imagination The Muslim scholars of that time might have thought that because most texts in Malayalam were about Hindu mythology learning Malayalam language would lead to movement away from the religion It might also be a reason for the birth of ArabiMalayalam Muslims of that

4 P K Muhammed Kunji - Deseeyodgradhanam oru Padanam (Current Books 1987)5 P M Muhammed Moulavi - Keralathile Arabi Granthakaranmar (Kerala Muslim Directory 1960)

21

time had designed secret number languages like Akkakettu and secret languages like Mykurudu6 Akkakettu is a special code language like Abjad in Arabic in which they communicate through numbers Even though later on they inter-mixed with the main stream Kerala society a tendency to alienate from the main stream have been a characteristic of the Muslim society It points towards a complex duality in the social personality Muhyudheen Mala by Qazi Muhammed is the earliest work in ArabiMalayalam There is no other text which has influenced the Muslim history in Kerala like it had All Muslim women had to learn Muhyudheen Mala to get married during that time This text says the legend of a saint named Shaikh Sainudheen and it wasnrsquot in accordance with the Islamic ideals based on monotheism But itrsquos literary beauty and musical quality gained popularity among the people Its influence was like that of the Bhakti movement in Kerala

It was almost during the same time period that both Adhyatma Ramayanam by Thunjathu Ezhuthachan and Muhyudheen Mala by Qazi Muhammed got popular among the Hindu-Muslim societies It was the time when the Portuguese came It was a time when non-Brahmins were denied learning Vedas that Ezhuthachan who was a non-Brahmin came with the Kilipattu The work of Ezhuthachan gave Dravidian character to the Malayalam language which was ridden with Sanskrit words Many Dravidian words and usages could be seen in Muhiyudheen Mala as well

Muhiyudheen Mala also has the Tamil flavor which many ancient texts and Sandhesha kavyas have7 Muhiyudheen Mala was written approximately 420 years ago Thunjanrsquos periode is also the same His Ramayana was written in thaliyola and kept in homes The part he played in popularizing Malayalam script gave him the title of the lsquofather of the languagersquo The place Thunjanrsquos Ramayana got in Hindu homes Myhiyudheen Mala had in Muslim homes Mappilappattu was a medium for Muslims to express their aesthetic sense and imagination While men sang Kissa pattu women enjoyed

6 M N Karassery - Onninte darshanam (Poorna Publications Kozhikode)7 P K Muhammed Kunjhi - Muslimkalum Kerala Samskaravum p 205

22

singing Sabeena Pattu together There is an opinion that they are similar to Harikatha kaalakshepam and Paatakam8 Till recently father and daughter used to write to each other in Arabimalyalam in poetic style There is a song called Vasoori keerthana Mala which describes about 18 different kinds of small pox There is a song on Ashtanga Hridayam Theyyam and Narikkali were part of Muharram celebration of the Dawoodi Muslims who were Shias and Dhakni muslims who were Hanafis After some time the scholars prohibited it declaring it non-Islamic

Moyin Kutty Vaidyar wrote a brilliant love poem called Badarul muneer Huznul Jamal inspired from a Persian story Even though many of his songs were inspired from persian tales they became different with his unique writing style It was Moyin kutty vaidyar who wrote with a background of kerala even before Ulloor wrote Uma Keralam which is considered to be the first poem to have a real Kerala backdrop by many scholars9

The roots of mappila pattu goes into the Kerala culture At the same time they didnrsquot lose touch with Arabian poetic devices and style of singing and interest towards Arabic vocabulary They are a result of cultural interaction There were efforts to modernize and use Sanskrit words on Arabimalayalam poetry Badar song by Chakeeri Moytheen Kutty is one of them

News papers religious magazines and even the first magazine for women were published in ArabiMalayalam Once even political pamphlets were printed in ArabiMalayalam During the time of Malabar riots Britishers banned many books Cheroor Chintu was one among them All these shows the influence this mixed language and literature had among the common Muslim people

Many Mappila songs are based on Arab and Persian stories The name for the section of Kessa pattu itself suggests that they are about stories Char Darvez which was published in Hijra 1303 is a translation of a Persian novel Even though the book the Great History Mappila Literature says that Alavudheen Khamar Samaan Umarayyar Ameer Hamza Gulzanobar Zubaida Zainaba and Khilar

8 Parappil Muhammad Koya - Kozhikotte Muslimkalude Charithram9 Balakrishnan Vallikkunnu - Samanthara Sahithya Veekshanam Moyinkutty Vaidyarude Krithikalil

23

Nabiye Kanda Nafeeza are novels in ArabiMalyalam they donrsquot fit into modern idea of a novel

Many of these novels had deformed and handicapped Malayalam in them It could be said that works like these from those who call themselves as scholars held many young Muslim people from learning their mother tongue and pulled them back from rising to the modern times and remain illiterate This was a danger caused by a some religious scholars ldquoIt is sad that some people write and publish without knowing any language structure pronunciation or grammarrdquo10 says Sanavulla makthi Thangal who was a social reformer and scholar in the ends of 19th c During the juncture when malayalam got separated from its Dravidian roots and got influenced from Sanskrit and Chantamil Muslims did not pay much attention to their mother tongue The time during when Mappila Muslims did their religious practices and preachings in Arabic and communicated in their limited rustic language alienated them Its literature including Mappila songs got limited in the Muslim population itself Non-Muslims who couldnrsquot read ArabiMalayalam were not able to read or enjoy them Even though it is necessary that research in depth should be done about works writers in ArabiMalayalam and the time period being a mixed language it couldnrsquot be said that it will exist or it should exist It has fulfilled its duty as a medium of a an age and bid goodbye Now it is not possible to develop a language with complicated words from foreign languages There is nothing to mourn upon the fact that during this time of printing press and unification of language ArabiMalayalam is drowning in the mainstream language 11

10 Sanaulla Makthi thangal - Sampoorna krithikal11 Dr K N Ezhuthachan - Arabi Malayalathinte Bhavi

24

Mappila Songs

25

Music and arts have a timeless influence on the society It is the medium through which creativity has been transferred from generations in written and oral forms even to the illiterateIt allowed the working class enjoy the sweetness and bitterness of literary creative experience

Like in any other society Mappila songs are result of the Muslim invasion in the Malayali coasts Evidently Mappila songs should be seen as a metaphor for the creation of social awareness It is very unscientific to approach arts and music with a consideration to age grouping because its not distant for even the illiterate

Mappila songs Arabi-Malayalam becomes relevant because of the cultural originality in their tunes which came from generations to generations The creativity in the tunes is of importance because it is known to even the illiterate Folk songs reflect life in them unlike the short-lived instrumental music in films A scientific research is necessary in the field of mappila songs in which magical realism flows though itrsquos veins

For women whom education and literacy were a distant dream particularly the Muslim women Mappila songs were a medium which united different generations together To the Muslim women to whom education were prohibited Mappila songs were a rising song given by the invasive Muslim civilization Other religious groups like Christians also had their own folk song tradition which had the same consequences

The presence of a semitic society came to Kasargode along with the ship of Malik Deenar Sermons didnrsquot establish the presence of that society and make it stand the test of time They successfully got mixed with the native culture in KeralaAs a result of that kind of unification that a mappila song culture is prevalent for generations in the Mogral village in Kasargode More than an inborn talent music is life itself for them

Mappila songs were rising songs and declaration of freedom for Muslim women who were denied education by the vested interests

Mappila SongsIntroduction

26

of priesthood and male domination The acceptance to mappila songs in which the prophet and birds were the characters was beyond what their author had thought The lsquomalarsquos (songs) are rich with hero worship and there are stories about heroines also like in Nafeesathu Mala

Music is used in medical treatments now It is not so long before that to console a woman giving pregnancy women sat around her and sang Nafeesathu Mala There were songs to give spirit to the warrior going for battle There are lullabies and satirical songs in Arabi-Malayalam which still people sing

Many Arabi-Malayalam songs are influenced by magical realism The messages from the immortal art forms and even the doubts which they awake influence peoplersquos minds Theatre and music have an integral part in the social changes in Kerala Literacy was the guiding light for renaissance Art can shed light in peoplersquos minds and trigger revolution Even though there are Mappila songs in Arabi-Malayalam and pure Malayalam which influence people irrespective of their age beyond entertainment itrsquos influence spreads on the backdrop of God worship and hero worship therefor mappila songs in Arabi-Malayalam are treasures in language and culture They become ever living because of the clarity in their cultural background

Art and music forms are symbols of a live society Arabi-Malayalam songs could be seen as agents of indirect woman empowerment

There are Mappila songs for every occasion like birth death marriage feast offerings to God football agriculture battles and loveThere are Mappila songs in kannada also There are set rules and grammar for this range of music Encouraging language is encouraging humanity The works of TUbaid and Moyikutty Vaidyar should be studied closely These are invaluable assets for present from the past A new generation of Mappila song writers and instant poets are a unique experience in the village of Mogral A generation in whose

27

veins the sweet tunes of Mappila songs are dissolved will makeanyone wonder The style of their singing underlines the humanitarian face of music It is not only language but also the culture which is being transferred with the songs Mappila songs are guiding lights in the journey of life

Arabi-Malayalam which shed the light of informal education for the Muslim woman who was denied literacy and education could only be seen as a streak of light in the dark cloudy sky when viewed through the rear view mirror of time Pakshipattu written on Khalifa Ali radiating hero worship could be read on the grounds of Shiaism Mappila songs have turned to the form of worship and offering to God in certain sects

Mappila songs shouldnrsquot be rated on the basis of new trends and popularity votes of today This poetic stream of self expression should be read on the basis of literary values as well as its influence on social and cultural spaces

For the people of a Holy book which called itrsquos people to read and recite Mappila songs are steel swords It is not only poetic justice that like the ishals which doesnrsquot stop raining and changes night into day centuries ago it was the Islamic invasion that gave the magical wand of magical realism to Spain

28

Mappila songs have a very important place in the songs of Kerala G Shankara Pilla says ldquo It may be difficult for one to enter into the complex lsquoManipravalamrsquo(mixed language) of Arabi-Malayalam into its poetic devices and decorations but once these hurdles are crossed a magical world of is awaiting himrdquo Many poems rich with poetic devices such as upamalangaram ulprekshalangaram and uniuqe ideas are there The rhyming sequences in Mappila songs leave poets of other language perplexed The main kinds of rhyming are kambi kazhuthu valkkambi and valinmel kambi Unique vrithams (essentially a tune or a rhythm) are speciality of mappila songs The songs which are bound to the rules are more beautiful Many different branches like padappat (war song) kissappatu(story song) mangalappattu(wedding song) maduhu pattu(stories of saints) thalolappattu(lullabies) upadeshappattu(advice songs) and malappattu(offering song) The songs of our grand parents come from a time beyond our perception handed over through many generations

There are many songs printed in Arabi-Malayalam whose author or the time which they were written are unknown Aadi mutual puranam Oppana murukkam Mylanjippattu Mazhaya ammayippattu Pazhaya Mihraj pattukal Hakhana Kombu Vakavalippattu Daniel nabi kissappattu Isa nabi kissappattu Thrikkalyanappattu Noolmala khanda kavyam Prophet Ibrahim kissappattu Pazhaya valiya kachavadappattu Jaufar thayyarppattu Mundirbunuaveel kissappattu Pazhaya yaseed pattu Falurathul khudsu oppanappattu Aandu hashu pattu Puthiya thrikkalyanappattu Muthumala multhasiminte pattu Malik ibnu deenar kissappattu and Vafathu kissappattu are only few of them There are many other handwritten poems also Among these is the ldquoMappila Ramayanamrdquo which Dr M N Karassery discovered The mappila flavor in the song is very interesting

കലം മലയം രകറികലകീഞലഞ വശമലപഞലവഞേകലകം വലവാേ സലദേിലാവണലവറ വപങലങളമലമാ രപാലവപേതലവതാേ പാതാളതലതിവല സൽതലതരാവേ മിലം വപാചലചണി കമമണി േീവി ശർപണഖകാലകലവകടി ഹലാകലകി സൽതലതാൻ മയയതലതായി ശീലംരകടലരടാൾകലകിലം രവണം മാപലപിളവയാല

Mappila Songs History and InfluenceTranslated from the original aricle Mappila Pattukal from the study Mappilasaili by NKA Latheef published by Vachanam Books Calicut First published July 2010

29

ആങലങളലാവണ ോജാരവാടല സങലങതിവശാലലലിവപങലങളല കണലടാൽ സമമതമാവണലവേവശാലലലി

These are few lines from Mappila Ramayanam It has similarities to the folksongs from Northern Kerala called lsquoVadakkan apttukalrsquo C N Ahammed Moulavi and K K Muhammed Abdul Kareem found two epic poems unpublished and authors anonymous One of them tells history of the battle of Badar and the lines are very ancient The other epic poem is lsquoRausulgulrsquo which gives historic description Few lines from the part which talks about the valor of Hazrath Ali

ആകം അസദലലലതങലങൾ അലലവത പലിരപാൽ പടയിൽ വീകം അലിയാർ സിഫതലതം വിേതലതവതാേല പാേിൽ

Many of the songs by anonymous poets are very popular lsquoAadhi muthal puraanamrsquo is a very ancient wedding song lsquoOppana murukkamrsquo is also a very old song

മാണികലകാമണിമതലത മഹമലമദിാ മഹേലേതാൽ യദർതളലളാ തിേിരാകലകാരല തിേിരാകലകം തിേിവവാളിവതിാവല തിേിവവാളി വവമലപിദിമിർ വപാങലങി

The style of ancient lsquoMylanchirsquo songs go like thisമണിമറയിൽ സവേലകലകം തലിലാവയ പീഡം അപലപീഡം ഏറിപലരപായല ഒപലപ വവകലരകണം ഒപലപ കാണാൻ വപേിരയാൻ തണ രവണം വപേിമയിലളലള മലാഇകലകലമാേം സഫല ഒപലപിചലചളലള മലാഇകലകതലവതലലലാേം വിശവയലിവയലലലാേം ഒേമിചിേലാവേ

Old lsquoAmmayippattursquo is a witty songഅപലപങലങൾ പലവിധം വകാടതലതമലമായി അലങലകാേം മികചലരചമാൽ വകാടതലത മലംആടവാൻ ആളകൾ വപൻേലടിയകൾ വയതലതിോരതടവാൻ കാകലക അളിയൻ ഹാജർ

30

A list of Mappila dishes and drinks could be seen in the song There are songs which lists all the jwellary and dress items used by Mappila women There are many Kissa songs(songs describing story of heroes) written by anonymous poets Most of them are epic stories about prophets and saints Following is a song about Jesus Christ called Isa Nabi Kissappattu This song was found and published by the first ever Mappila translator of Quran Mayan Kutty Elaya Relying on lines from Quran and Bible the poet writes

ഒേ വാകലകം ായൻവയലലിചലച ഉതലതിേം രകടലടാരോ ഉതലതലറാൻ മണലണലമർയം താം അരമാദം അേിവയ ജിേല േീൽ ഉേതലതല മണലണലടതലരതാതംരപാൾ ആദേവരലലലാേി പയലതല പളലളയിൽ ആയതയല പിേിഞലഞ അവിടലല അലല ജിേല േീൽ ഉശർല രപായല പിശകാവത മങലകവയറലറില ഈശാേി വചാലാേല

The tales of prophets and saints could also be seen in lullabies which follow oppana songs Lines from a lullaby which touches the childhood of prophet Muhammed

താരലാലം താരലാലം താഹാ േിരയ താരലാലം വകാളലളലാൾ തായി ഹലീമാതാലതലതിൽ അലലലംരപാൽ എലലലാം വലിതാൻ താമേപമണം ാളിൽ ഹലീമാ

lsquoMalappattursquo (offering songs) are a special branch of mappila songs They are about the lives of saints honoring them There are many anonymous songs in this category also Following are few lines fromlsquoAbdu Rahmanubnu Ouf Kissarsquo to show how ancient they are

കാമീൻ അതയലവറ ഹേീേല േിരയാടല കറം പിേിശം മികചലരചാർ അസലഹാേി രകാമാവതയലലവറ മഖതിരവലണലടിരഖാജാേി വാശം മാറാവത ിലരാവർ ാമം അേലദേഹിമാവല വപറലവറാവർ വലലലേിദീിൽ മാരലാ ശിചിടലരടാവർ

31

ചീമാരാവടറലറം പിേിശം മികചലരചാവർ ഒേമയിൽ രലലല തലാകം പിേിഞലവഞാവർ ഒകലകവകാടതലത സഹദായി ടലരാവർ

A number of Mala songs were written by known and unknown poets following the footprints of this song Muhiyudheen mala Badar mala Rifai mala Nafeesathu mala Manjakkulam mala Mampuram mala Malappuram mala and Muhdu mala are all popular Mala songs Depending on the common knowledge till today lsquoMuhyudheen Malarsquo written by Khazi Muhammed of Calicut is the earliest poem to have the poetrsquos name and written year printed It is stated in the song itself that it was written in the Malayalam calendar year 782

വകാലലലം വയലടലടവയലപതേണലടിൽ ഞാൻ വകാതലവതൻ ഇമലമാവലവ റലറയമലപതഞലഞമലമൽ മതലതം മാണികലകവം ഒലായി രകാതലത രപാൽ മഹിയദീൻ മാരലവ രകാതലവത ഞാൻ രലാകരേ

Muhiyudheen Mala praises the great scholar and spiritual teacher Sheikh Abdul Khader Jeelani

കപലപി അകതലതളലള വസലതവിവ രപാവല കാമാൻ ഞാൻ ിങലങവള ഖലലേകം എലരാരവർ രതീചലച വവചലചപലരപാൾ ഉറമലപ ചാലിടലട രപാൽ തിശ അവവേപലരപാഴം ആവണലണമളലരളാവർകളവ പറലലലാ എലളലള രചാലാവേ കളലളലവറ കയയലിവല വപാല വകാടതലരതാവർകിയിലലലാകലകാലം കിവയ വകാടതലരതാവർകേിഞലഞ മേതലതിലരമൽ കായായല ിറചലരചാവർ

Even though it has some idealistic flaws from the viewpoint of religion the poem is very beautiful It is older than Thunjathu Ezhuthachanrsquos Adhyatma ramayanam and itrsquos simplicity and originality is laudable The unique narrative style of Muhyudheen Mala could be seen later only in the works of Kunjayin Musliyar who was a great scholar and had a unique sense of humor lsquoKappappattursquo is a very beautiful metaphorical poem written by him The song starts with comparing human body to a ship

32

ചായൽ ഒേ കപലപലണലടല മകലകല ചാഞലഞവളലല പാണലടിചലചാവണാൻപത ീളം This ship is being attacked by four kinds of thieves

ാലണലടല കളലളർ ഉഴവല ചേലം ാണാവദ ാലം അതല ാലപാഗം മാലം തടിയിചലച രലാകേിമലമലം മൽഊവതല അസാസീലവമാല Wealth desire for the body men and the cursed devil are the four sea thieves

കണലടിടലടറിവാരാ കണലണിരലലല വപാടലടാ കാേരണാർ വചാലര വചാൽ രകടലടിരലലല വപാടലടാപണലടളലരളാർ വചാലലലിലല പതിേണലരടാ വപാടലടാ പയല തല പാലിലല കയലപണലരടാ വപാടലടാ പടലടം വപാളിഞലഞാൽ പറകലകാരമാ വപാടലടാ പാലം മറിഞലഞാൽ കടകലകാരമാ വപാടലടാ പണലണിയം വചാലലലാമാരകകരമാ വപാടലടാ രവടലടാളർ കാതിലല കടിടലരടാ വപാടലടാ

lsquoNoolmalarsquo is another devotional song written by Kunjayin Musliyar Itrsquos style is different from that of Mala pattu The poet expresses his love and respect to prophet Muhammed through the song and lists all the great qualities of the prophet He expresses his extreme desire to see the prophetrsquos face and ends the lsquoNool maduhursquo Kunjayin Musliyar who preached the religion with a sense of humor lived during 1700rsquos There are a number of famous jokes on him connecting Mangattachan and the King Zamorin Noolmala is 300 years old Muhiyudheen Mala and Noolmala have a difference of 130 years In between these two books we donrsquot know exatctly how many books were written lsquoValiya Naseehathu Malarsquo by Manakkantakathu Kunjikkoya Thangal is a poem written during that time He wrote it during Hijra 1052 Muslim women used to depend on this poem for basic religious education

33

ഈടം മഹലശറ ചടം വകാടമയിൽ വയതലതിേ രപാടലടികലകേയരമഖലേകൾ രതടം അലരേതലതല ഹഖകൾ കിടലടവാൻ തകലരകാവേപാതലതല പിടികടലവതലതിോ കടം പിടിയിൽ വിടതിമയമിവല കാണം മലകലകല സമഹായ കടകലകാേിൽ ാടം പലിശ ഭജിതലതളലളവർ പളലളാ ാശതലതിൽ വിങലങി കംവകാണലടവർ വീളം വീളം അവർ രമൽ ശശതലതാം കാഫിറം വിതറി പരലകലകടലടം രകറി ടകലകരമ

lsquoSafalamaalarsquo by Shujayi Moythu Musliyar is a song which reminds of Kunjayin Musliyarrsquos visionary songs It was written in Hijra 1316 He included things from the beginning of the world to the life of the prophet Here are few spiritual and philosophical advices

ാളില രപാകടലവട ാവളയാകടലവട ാരളകലകല ാവള ഈ ീളം വിടലടാടലവട ഓടല രകാടാ ഇടം വലം േണലരട ഓരോരോ സാ അതലതിൽ മാറലറങലങളണലരട ആടല ോലസലഥിതി േണലട രവവറ അൽ പകവലലവർകലകാേംഭപലരപവേ കടല വകാലലലങലങൾ മാസങലങലാഴലചലച വടികൾ കണകലകിൽ ിലായസിൽ തീർചലച വതടലിവർ ിലവ മണല വീടലടിരലകലക തലജം ീ രാകലകല വപാൻ വീടിരലകലകല അകകലകണല തറലാവക രാകലവകാല രമാടാ ഉൾസാേം ഓർതലതാൽ ഉറങലങാരമാ രകടാ മഖകണലണടയലകകലകൾ തറകലകടലവട മാടാ മടിടലട വപാലവചപലപിൽ മതലതണലടല രകടാ പകൽ കണലണടചലചാൽ ഇേളാരമാ വപാടലടാ പലതം പിടിചലചാൽ ഫജലർ ആരമാ വപാടലടാ തടലടി തറകലകൾ ഉറപലവപലത വപാടലടാ തിലാപഴതലതിൻ േചിവയലത വപാടലടാ ാടലടാലലപൽ വലലലല വിളയരമാ വപാടലടാ വപാടലടാ ിലമലതളലളിപലപിൻ രചാേകലകടലടാ പിൻ ഇലല കാടലടം വപാറകലകല വകാടലടാ വപടലടാരലാ ചതലത ചകമരലലലാ വപാടലടാ

34

പറിൽഉടൽകലകല േഹമാം വപാടലടാ മാം വേിപലപാൻ അലങലകാേമാവക മലതം ഭേിചലചിങലങ പിലതലം ആകാ മാരറം കാടലടിൽ ീ പഞലഞാലം രപാോ മതലതിൻ േഹർ കണലടല ചാടലയലം രപാോ കരലലലാലടലടായിേം വപാൻവിലകലകരലലല വകാടലട ിറയല കൽകലവകാേ കാശല കരലലല ഇവലലലല വചാലലലി ിറയലകലകാരമാ പരവ അലലലൽ പറഞലഞ മകടലടാരമാ വകാരവ വകാലലലം മലകലകില കലലപ കിടലടി കടാടിപാടല തതലതവയ കിടലടി വതലലലം ഒഴികഴിവിലലലരലലലാ കടലടി തലിഷലടം വിടലടാരമ രപാലിഷലടം കടലടി

The influence of mysticism could be seen in Safalamaala The poet doesnrsquot lock us in the prison of spirituality but he talks about a life of virtue based on dharma He evokes the powers of humanity and wakes up the soul

Moyinkutty Vaidyar and Chettuvay Pareekkutty were poets who created a new path different than the religious traditional Mappila songs While the traditional poems connected even the love stories to the lives of the saints and made it divine these poets gave poetic form to the raw emotions of the common man Moyinkutty Vaidyar (1852-1892) was the first poet to write a love story poem with all its true charm Even though he lived for only 40 years his contribution to Malayalam is unforgettable The poet who loved nature and flowers could evoke romance in the listeners He wrote an immortal love poem called lsquoBadarul Muneer Huznul Jamalrsquo Shooranadu Kunjan Pilla evaluated this as a genius work which all of the Keralites together if tried wouldnrsquot achieve now This is an example of his descriptive ability

പമാകളാരണ ഹസലൽ ജമാൽ പലാേതാളം മികലരത േീവി രഹമങലങൾ വമതലവത പണിചിതലതിേംാമങലങൾ എണലണിപറഞലഞാൽ തീോ വേതല ചിങലകാേം പണലവട േീവി

35

കമാകലകായലചലചകലക തപലപവമലതാം കതലതം തഖലതിൽ മേവം േീവി മേതകതലതകിലം വഞറിലതടതലത മാണികലകയലകലകയല േണലവടറിലത വീശിപേകലകിതലമടിയം കിതലതല വപേമാൾ കഴതലതം വചേിപം വകാണലടല കേിരപാൽ ഇടതം വലതിടലടലി കണലപിേി വവടലടിചലചഴടലടീടലിൽ വേിൽ മദം തേിതലവതരാകലകം പവിഴരപാലചലചണലടാവല രപാലചിേിതം വപാഞലചിേി തലവ ടചലചായലിൽ പമാതലരതവി വേവല തലിൽ

Moyinkutty Vaidyar also wrote well known battle songs like Badru Uhdu and Malappuram Including Saleekathu Kilathi maala and songs based on Panchatantra called lsquoElippadarsquo he wrote 12 khanda kavyas With this transformation initiated by Moyinkutty Vaidyar Mappila poets felt more freedom to choose their subject The number of subjects which were written upon later shows that Songs like lsquoThengaappattursquo and lsquoMangaappattursquowhich are connected to the Kerala culture were written Contemporary issues were written upon A number of poets came forward to sing against the superstitions and malpractices in the society Few lines from the poem lsquoDurachara Mardhanamrsquo by Marakkar Musliyar When false stories about Shaikh in Muthupetta and Koottayi Vellatha painting divinity on them were getting spread he satirically wrote

മതലതപലരപടലടകലകല രപായവർ വലര മഴവൻ കളവവല പലർലവ അതലതേം തലവ കടലടായി വവളലളം അതിാൽ പലർലതം കളലളം

There were talented women poets like P K Haleema V Ayishakkutty Kandathil Kunjamina and Puthooru Amina Sparks against abuse of women could be seen in some poems Puthooru Amina writes against treating women like a consumable object

36

ാലഭാഗവം വലിതാ പറയല വപങലവകടലട ഉമതിലം ലലല മാേവേ കിടലടവാൻ എികലകിവലലലാേ മടലടല മടലടിൽകിടലടവവേകലകം മാരരതര വിളികലകം മടലടരലാഗിയം ഉറലറിടം പരല ചകലകേവാകലകം ഒേപടി മകലകളങലങ കളകലകിലായാൽ അടകലകവളലാകലകം വപാടലടിപലവപാേിഞലഞലതാളാം വപാേിവവയിലതലതാകം ഓളം രപായി മറലവറാേ രതാപ കണലടപിടികലകം അയയലളാ-പേഷവേ പതി പതലിമാർകലക തീേം ഇവതലവതാേ രകാളാ

There was a stream of Mappila songs touching the social life The excitement of Indiarsquos freedom struggle could be seen in many Mappila songs of that time Many mappila poets like Nallalam Beeran were put into jail T Ubaid wrote to raise the national spirit

എലതി വിണലണിൽ പതതായല കേിിഴൽ കാണല തങലങി എല ലണലടൻ രഗാപേങലങൾndashതങലങളിൽ രചാദയലം തടങലങി ചിലതയാലിംഗലലണലടല തലവറndashവതളിമഖം കേിഞലഞ മങലങി ചീർതലതാ രമരതാ വിപതലതിൻ സചകൾ കണലടടങലങി

Mappila Literature researcher K M Ahammed wrote ldquoMappilas didnrsquot sing about the local rulers or the Kings They didrsquot fall short of desire for freedom or self respect It was Mappila song writers and singers who inspired the Muslims of Kerala to fight against any oppression whether of the local rulers or the imperialist Britainrdquo

37

Akbar Sadaka Pakshipattu should be included in the group of story-songs This poem written by Naduthopil Abdulla once gained astonishing popularity in Malabar The story and its presentation in the song would blow away anyone Clarity simplicity ease and the ingredients of unique vocabulary in Kasargodian Malayalam are the characteresitics of this poemThe poet belongs to a small shore side village in Kasargode sharing border with Karnataka The slang over there is a mixture of Malyalam and Kongani

Pakshipattu

38

A bird who had lived with her husband for 40 years is subjected to husbandrsquos suspicion for lying two eggs during one day and she gets thrown out of the nest The bird pleads prophet Muhammed to convince her husband that she was innocent The prophet replies that he would end her distress if she could bring her husband to his presence The bird says that he wouldnrsquot come if she asks and says the prophet should send one of his men to which prophet asks the whereabouts of her husband The bird says that it is beyond the tall Jabal Khubais and beyond Jabal Noor and beyond a field in a hill called Thurisina Mala where prophet Moosa was born The prophet sends Bilal to fetch the male bird Bilal went there and called the birdrsquos name twice but the bird pretended that he didnrsquot hear it When Bilal got angry and called for the third time the bird showed its beak outside and asked Bilal with arrogance- ldquowho are you you kid who called me by my namerdquo When Bilal said that prophet Muhammed send him Akbar Sadhaka- the bird replied that he knew all the 312 prophets but he he hadnrsquot heard about Bilalrsquos prophet and asks him to tell his prophet that Akbar Sadaka is calling him Bilal returns and tells this to the prophet and he sends Umar Akbar Sadaka repeats whatever was said to Bilal Then the prophet thinks that if his son in law Ali was there he would have brought the bird there Ali was at a distance of 93 days gone for a battle Ali knows about Muhammedrsquos thought through dream Ali arrives at the prophetrsquos presence during Subhi morning prayer on his horse named Dul Dul It happened so because Allah asked Jibreel to shrink the earth Ali goes in search of Akbar Sadaka When Akbar Sadaka didnrsquot listen for the first two calls Ali called him for the third time in a manner that the sky and earth shivered Akbar Sadaka called Ali as Chinkapuliyar (the lion Ali) The bird said the same things as before to Ali also Ali replied that Muhammed is the 313th prophet Then the bird asked him if there was a prophet like that why was he not keeping the fourth veda in tact When Ali asked him to explain he said that the dear daughter of a sahabi named Ibnu Ubaidulla was kidnapped by Ifreeth jinn on the 3rd day of her birth and she is being brought up as an infidel for the last 16 years Why is that your prophet is not able to save herAli after hearing this marches towards King Ifreethrsquos fort There is a cave covered with a huge stone on the right side of Thurishina hill

The Story

39

It is written on it that if a human being enters into the cave he will be burnt to ashes Ali ties his horse on the stone itself and enters the fort Then Ali sees a large ocean and two huge serpents guarding it Those serpents recognizes Ali The serpents gets Ali into the fort on some conditions Then Ali sees a tree The tree tries to send Ali back but he doesnrsquot listen The tree gives keys for all the seven forts to Ali on some conditions Ali witnesses perplexing sights on opening every fort In the seventh fort Ali sees the girl who was abducted by Ifreeth guarded by a jinn Ali wakes her up Th girl says that only Ali from Mecca could enter the fort like he did She says that Ifreeth had gone for a hunting party and the sounds of his return could be heard Ifreeth on entering sees that all the forts were open and asks the girl about it Ifreeth says that he could smell man he could smell Ali When he screams and boasts that if he sees Ali he would burn him to ashes Ali jumps in front of him Ali asks Ifreeth to believe in islam but Ifreeth resents Ali then fights with the Kingrsquos guards In the end Ifreeth falls like the Uhdu hill Ali takes the girl along with him and reaches the place where Akbar Sadaka lives With the first call itself the bird greats him with saying ldquolabbaykum labbaykum labbaykumrdquo Akbar Sadaka goes along with Ali towards prophetrsquos presence saying that he is now convinced that Muhammed is the prophet Akbar Sadaka tells the prophet about his suspicion on his wife The prophet replied that it was a Kudrath (blessing from Allah) and the bird gets convinced Akbar Sadaka asks the prophet for forgiveness He takes his spouse along with him to the nest Ibnu Ubaidullarsquos daughter describes all the events happened in while she was kept in the fort In this fashion the story in the song ends happily

40

One of the most notable period in the Malayalam literature begins with Kilipattu Even though Thunjathu Ezhuthachan was the central point of this stream there are many other kinds of works like Champukkal Aattakathakal and Thullalukal Many kilippattu were written after Thunjan Even though Kilipattu are written like a bird is made to sing there are other songs in which goose coil and beetle sing the song They also could be included in the category of Kilipattu In the Akbar Sadaka song the bird asks the prophet Bilal Umar and Ali two ethical questions in poetic form The bird talks to each one of them The song could be read as praising chastity of woman Even though in the beginning the bird talks down of Muhammed in the end he apologizes and does as the prophet says Unlike Ezhuthachan who used sophisticated verses to talk about the ethical issues Naduthopil has used some perspectives which existed then and wrote about some philosophies in a not so serious manner Pakshipattu could be seen as a Mappila version of Kilipattu Those who blame Pakshipattu for contempt of the prophet should rethink based on what is said above

Kilipattu

41

Pakshipattu is a story about the loss of faith and replacement of it Stories about miracles were always used from the ancient times to spread religious belief Almost every prophet who were mentioned in Quran had many miracles associated with them They were meant to make the people of their times believe that the prophet is capable of doing things with the blessing from Allah which are not possible by normal people Many of the miracles were very majestic like splitting of the moon during Muhammedrsquos time and like the ocean split and made way for Moses There is a story about Cheraman King in Kerala who lived during the same time during when the prophet was alive that he saw the moon splitting and he converted to Islam These stories are intented make people believe that there is a power which could do any thing things majestic and beyond what they could think of In the story of Akbar Sadaka initially when the bird is asked to come see the prophet he talks down on him saying that he didnrsquot know about a prophet named Muhammed If there was a prophet named Muhammed why would such a dare thing happen like what Ifreeth did How would it happen so that daughter of a sahabi was taken away when she was just 3 days old and now itrsquos 16 years she had been held in captivity and kept as an infidel by a jinn Akbar Sadaka has lost faith in Muhammed that he was the prophet of Allah and Ali is engaged in a mission to restore it Ali enters the forbidden cave and encounters many supernatural occurrences like talking snake with 80 hoods and talking trees When he opens the forts by the keys given by the tree he sees many more miracles like fire by its own net which gets thrown by its own arrow which gets shot by its own and a wand which hits by its own afort in which a thousand women were sleeping while standing a thousand women were sleeping while sitting a thousand women were laying and sleeping Finally when he meets Ifreeth he is defeating a Waseer (guard) of Ifreeth who is 40 times bigger than Ali who had eaten 40 camels and drank 7 barrels of water Ali throws him thousands of yards up in the sky On falling down the Waseer says that if Ali catches him so that he wont die he would believe in islam Ali saves Waseer but he still doesnrsquot keep his word Ali throws him up again This time also when coming down the Waseer says the same Ali trusts him again but Allah sends Jibreel to strike Alirsquos hand so that

Story of Faith

42

the Waseer falls down and no more cheats Ali When Ali is back along with the girl a deed which would not have been possible if not for blessing from Allah and knowledge of Muhammed and valiance of Ali Akbar Sadaka becomes convinced that Muhammed is Allahrsquos prophet His faith in Muhammed and Islam is restored He goes to Muhammedrsquos presence and asks his question that how could his wife lay an egg which is not his Muhammed assures him that his wife is innocent and it was a blessing from Allah Akbar Sadaka gets convinced because it is Allahrsquos prophet who have said so He has restored his trust in his wife also

43

Shias are a group of Muslims who give more importance to Ali than other Khalifas Ali was the fourth Khalifa and one of Muhammedrsquos first disciples He was prophetrsquos close relative and used to write down Vahiyu (messages of Quran revealed to Muhammed through Jibreel from Allah)for him He was one among the ten people whom the prophet gave news of assured entry to heaven Alirsquos mother had given him the name Haider which means lion But he was known in the name Ali (one who is in heights)which his father called him Ali grew up in Muhammedrsquos house under his guidance It helped him to learn good characteristics early in life He didnrsquot lower his head in front of any idols when idol worship was very prominent in Mecca It was the prophetrsquos wife Khadeeja who believed in Muhammed first and second it was Ali The brave Ali was ready to die protecting Muhammed The prophet had married his youngest daughter Fathima to Ali Ali had fought in the battles of Badr Uhud Hantak Khaibar and Hunain In his last days the prophet came to the mosque supporting his hand on Alirsquos shoulder Ali had a main role in the death ceremony of the prophet Historians records that Ali had expectation that prophet would select him as his successor Knowledge bravery justice and simple life were some of his qualities He had every means to lead a luxurious life but he didnrsquot lead one He bought the same kind of dress for him self and his servant He went to the market himself and carried things from there to home by himself He lead a very simple life

There are several reasons for Alirsquos rule as the fourth Khalifa not being a complete success Many had lead an opulent life because of the prosperous times before Many people turned against Ali who instructed a simple life and strict control in money transactions So he didnrsquot get the support of people who wanted a luxurious life Another reason is the indiscipline of people who were with Ali Some people deliberately tried to create trouble Ibn Sabu was the one behind that Constant attempts were made to evoke the emotions of blind favoritism and person worship which Islam strongly forbids among people which made them to hate each other Propaganda that Ali being close relative was the righteous successor of Muhammed to be the first Khalifa and that right was snatched

Alirsquos history

44

away from him was spread by them Even though Ali publicly and clearly denied that claim in places like Egypt Bazra Koofa and Yemen wrong thoughts got spread Efforts of enemies of Islam to attack the religion from within itself started to see success Troubles grew as because of the differences in thinking and polarizations Tendencies of animosity created problem like in the time of Uzman The group of people who stood for Ali naturally portrayed his character in a higher position It is a result of this that a group among world Muslims do glorify Ali Viewing from this back ground pakshipattu have influenced Kerala Muslims in Shiaism

45

Naduthoppilrsquos Pakshipattu have faced a lot of criticisms from the beginning Some scholars have even banned reading it because it tells a fictitious story about the prophet The criticisms are that there is no such an event in the history and it is non-islamic and it would create misconceptions in the society All these criticisms should be looked upon but there is another dimension to it which everybody agrees that is itrsquos popularity This is a song which have been read sung and enjoyed by the common muslim a lot Thousands of its copies got printed Clarity in language simplicity in representation appropriate abstractions and augmentations and crystal clear language are the qualities of PakshipattuIt became popular because it is entertaining The male bird expelled his wife because he had doubt in her chastity His need to save the girl in Ifreethrsquos fort reflects his opinion to protect womanrsquos morality Ali does this adventure because he recognizes it The issue which the female bird raises in front of the prophet is also the same The song suggests that man and woman should trust each other

Criticisms

46

Pakshipattu is full of awesome picturisations The age of Akbar Sadaka is not mentioned in pakshipattu The poet gives us clues to guess it in a strange and beautiful way

പേിശിൽ ഈ ഭമിയിൽ ിൽകലകല കാലതലതല പേിവശാതലത ഭമി ഞാൻ അഞലച ിറം കണലട മലപിാൽ ഭമി അതല വപാല ിറമായി പിലവയാ ഭമി അതല വവളലളിതലതറയായി വവളലളിതലതറരപായി വചലപതറയായി വചലപതറരപായി ഇേലപ തറയായി മണലണതറയായിടലടഞലച റലറാണലടായി (I have seen earth in five colors It was golden in the beginning Then it became silver Then it turned bronze and then iron It has been 500 years since it has turned earth colored)

The scientific basis of this transformation should be questioned But the transformation of time and space have been beautifully illustrated in these lines If inspiring awe in the readerrsquos mind is an element of beauty in literature Naduthopil have brought his readers to the bring of itാലലപത ചവിടലട വകാണലവടതലതി ഇമാമലി (Imamali reached in just forty steps) അലതവിസലേലതിതമായി കിടകലകല കടൽ (the sea which extends till infinity) അതിലവറ കാവൽകലകാോയി േണലട ാഗങലങൾ ആ ാഗങലങളവട വലപലപം ഉദയമാം വതാടലട അസലതമം വവേയാണല (it is guarded by two snakes the length of those snakes extends from sunrise to sunset) These lines remind us of Muhyudheen Mala

ആകാശതലതിൻ മീവത ഭമികലക താവഴയം അവവേവകാടിീളം അതലതിേയരളലലാവർ (The one whose size of flag is from above the sky to below the earth)

To provide thought which guide you to infinity is characteristic of Quran It may be Quranic influence that lead mappila poets to use that kind of imagination The snake called Ibnu Umair in the song has 80 heads and 80 hoods Ali crosses the ocean sitting on it Ibnu Umair tells the marvels of the fort like this

Imagination in the Song

47

തനനാലെ കതതനന വാളണടാ കകാടടയിൽ തനനാെടികകനന ദണടണടാകകാടടയിൽ തനനാലെ കതതനന തീയണടാ കകാടടയിൽതനനാലെ വീശനന വെയണടാ കകാടടയിൽ(In the fort there is a sword which strikes by its own a pole which hits by its own a fire which burns by its own and a net which gets thrown by its own )

Magic in depiction not scientific reality is becoming evident in these lines Minds of readers and listeners get lit with wonder The depiction of things inside Ifreethrsquos fort makes evident the dangers and adventure Ali has to go through to save the girl For this poets have been using myths proverbs and supernatural powers since centuries This unique method of depiction leads the song to fulfill its purpose

48

Ali fights bravely to protect the fourth Veda Alirsquos bravery becomes evident only when the reader is convinced of his enemyrsquos huge power In Miltonrsquos world classic Paradise Lost the poet depicts devil as one with extraordinary power it was to show the greatest might of God A human level representation of that is shown in pakshipattu Even when it is agreed that the events in this story are impossible the poet tells a truth which the human race has to be convinced which is to bring purity in life The reading of Naduthoppilrsquos Pakshipattu becomes creative only when that is understood Using the secondary imagination which Coleridge says genius people possess like Aristotle had proved before imagination becomes creative this could be experienced by the reader on careful reading of Pakshipattu Like moral stories and parables the poet presents Pakshipattu Writers write stories and songs like parables to present philosophies

The prophetrsquos philosophy that even a bird should be given justice should be noticed It shouldnrsquot be meant that Pakshipattu is completely righteous There are attempts to patronize great men like Bilal and Umar who had led a saintly life The song even patronizes prophet Muhammed who is called the Darling of the Mankind But when he realizes his mistake Akbar Sadaka asks for forgiveness The poet in his excitement to praise Ali would have forgotten and written things which shouldnrsquot have been written It would be appropriate for the reader to forgive the poet for the prophetrsquos teaching was to forgive even your enemy

Message in the Song

49

There are few things which are entirely non-Islamic in Pakshipattu They shouldnrsquot by any means could be justified The serpents who guard the sea asks a favor in return of helping him cross the sea The serpents says- ldquoYou are the one who gives the card to enter paradise during the day of Khiyamat give us also cards during that dayrdquo Ali replies that he would give him a great card This is completely wrong according to Islamic principles because even the prophet canrsquot decide who enters heaven So those lines are absurd The concept that tree bends for men has beauty It is okay if its a display of respect but its impossible according to Islam The tree also has a wish since it is a Sunnath for muslims to brush teeth the tree asks to give him that Sunnath This even is also not possible In the end of the song the poet pleads to Allah to forgive him for any mistakes in the song he had committed

Errors

50

Mahathaya Mappila Sahithya Paramparyam- C N Ahammed Moulavi K K Muhammed Abdul Kareem

Mappila Shaili- N K A Latheef

Muslim Samoohika Jeevitham Malayala Novalil- Jamal Kochangadi

Pakshipattu Oru Punarvayana- Ibrahim Bevinja

Muslimingalum Kerala Samskaravum- P K Muhammed Kunji

Mappila Muslims of Kerala- Rollan E Miller

Islam in Southern India- W P Warren

Mappilapattinte Thayverukal- V K Kutty

Arabi Sahithyam- Prof V Muhammedali

Onninte darshanam- M N Karassery

Kozhikotte Muslimkalude Charithram- Parapil Muhamed Koya

Islam VIjnana Kosham

Keralathinte Samskarika Charithram- P K Gopala Krishnan

Bibliography

51

Mr M A Abdu Rahman

Prof Abdul Satar

Mr Abdulla Mogral

Mr V Abdul Gafoor

Social Revolution in a Kerala Village- Dr A Ayyappan

The Cultural Heritage in ndia- Edited by haridas Bhatacharya

Bharateeya Chinta- K Damodaran

The Growth of Islamic thought in India- Dr Tharachand

Cochin State Manual- C Achutha Menon

Courtesy

52

53

54

12

ldquoThere are some universal rules in the history of literary traditions and cultural growth Different groups of people could acquire the same kind of development or face the same kind of problem The human minds could find common responses for common problems When common problems and common responses happen it is quite natural that in literature which reflects them there will be similarities in thought emotions and imaginationsrdquo1

This discovery by the Marxist critic V M Sirmanski gives us a measure to evaluate the early literary works in malayalam

The Brahmanical dominance which existed in Kerala was so complete and powerful such dominance could not be seen in anywhere else in India The famous anthropologist V Ayyappan says ldquoFrom 16th c to the middle of 19th c till the British interrupted in it the cast system in Kerala was similar to the apartheid in SouthAfricardquo2

In a social system which saw Brahmin as God Brahmin even had the power to fine the King The dominance of the colored was built upon cast system Untouchability and ranks in the society grew up through the superstitions and malpractices which the cast system created During that time the sexual relationships in the matrilineal families in Kerala were so out of hand we wonrsquot be able to imagine it now The moral science of the Namboothiri was two faced He could have relationships where ever he wanted but the Namboothiri woman was allowed not even small excuses in her discipline they were subjected to expulsion from the society in a very heinous manner The relationship between Nair women and Namboothiri was given legal value only in 1896

Nair society which had the second rank in the social hierarchy gave divinity to the Brahmin connection The colored could butcher the the uncolored if he passes by few yard near him The uncolored is not allowed to walk through public roads He was not allowed to use umbrella footwear or any jwellary He was not allowed to even cover his naked body His woman was not allowed to cover her breasts and had to show respect to the higher caste by showing it to them

Social Life in Kerala 15c- 19c

1 Tharathamya Sahithyam Thathvavum Prasakthiyum p 36 (Prof P O Purushothamann Pilla Kerala Bhasha Institute 1958)2 Dr A Ayyappan- Social Revolution in Kerala Village p 123

Translation of excerpts from the article Samoohya Jeevitham Malayalanovalil from the study Muslim Samoohya Jeevitham Malayala Novalil by Jamal Kochangadi published by Kerala Sahithya Akademi Thrissur First published in March 1998

13

Evenhe justice system was partial It was not taken seriously even if Brahmin committed a murder but the lower casts were subjected to cruel torture even if he steals a coconut In the feudal society the fate of a large group of people were to work like slaves and get tortured like animals It could be noticed that the winds of change always came from outside the Hindu society Dr Tharachand opinionated that the lsquoBhaktirsquo movement which shattered the cast system feudalismreligious dominance and priesthood in the 16th c was the defense mantra for the Hindu society against the influence of Islamic culture3 lsquoBhaktirsquo movement which came to Kerala through Thunjathu Ezhuthachan did not bring any fundamental changes in the social structure But Hyder and Tipu ordered to collect tax on land without any consideration of cast and gave the first blow on the Brahmanical total dominance which existed here for a thousand years in Kerala Afterwards this gave rise to a peasant group who would question the feudal system It was long after Tippu had ordered for the right of women to cover their breasts and discouraging polygamy that Kerala women demanded for their right to cover their nakedness That too was Channar women who were Christians It was the Christian society who first decided to leave Hindu practices such as untouchability Thalikettu (name of an elaborate marriage ceremony of the Samanthans Nairs Maaran and Ambalavasis) and pulakuli (a custom in old Malabar A few days coming after death of a close relative are considered as PulaIf one touches a person who has pula he should immediately take a bath The bath taken to remove pula is known as Pulakuli rite) The contact with semitic cultures brought the first changes in the Hindu society This external influence is evident in the later period also Prof N Krishna Pilla opinionated that it was as a result of the visible and invisible spread of British rule and the changes it brought about that interest to learn English and modern education spread4 The works of foreign missionaries laid the foundation for the development of Malayalam language literature and education Dictionary by Herman Gundert and the early news magazines like

3 Dr Tharachand - History of Philosophy Eastern and Western p-489 Vol-14 Prof N Krishna Pillai - Kairaliyude Katha p 252 (1992)

14

lsquoPashchimatharakarsquo nurtured the reading interest of the common man The legal system which the British introduced in Malabar made both the Brahmana and the Chandala same in front of the judiciary Educational institutions which rose here and there became the energy source for the thoughts of change

The coming of press and the shift from Sanskrit to a more orally influenced prose energized the communication of the common man like never before

A notable development was the sense of identity which grew in Nair society Young Nairs raised their voice against Namboothiri relations The relations were given legal protection He got out of the chains of matrilineal and joint family systems and went in search of more freedom The improvement in technology opened new ways of livelihood in agriculture trade and other services The walls between different social groups started to collapseThe movement lead by Shri Narayana Guru among the Eezhava and Pulaya against cast system had a revolutionary task to fulfill It organized other groups of people as well The institution to humanize Brahmin started from within his own community The Muslim and Christian community wasnrsquot only spectators they also became part of these changes and assimilated from them

15

ArabiMalayalam

16

In the history of the development of languages the role of missionaries are very important Missionary activities without language which is the means of communication is impossible Where ever the the early Arabs who were the messengers of Islam went a compound language formed which was a mixture of Arabic and the native language Arabi-Malayalam is a language in Arabic script formed in Kerala Even though its main aim was religious study it became the main means of communication among the common Muslims of Kerala because of its popularity They used it in their day to day life Their letters were in Malayalam written in Arabic script A vast majority of Muslim women also knew how to read and write Arabi-Malayalam Along with the development of this compound language new kinds of literary styles also nourished it was the interest shown by this language to receive and assimilate words from any language that enriched it Even when Malayalam was an incomplete written language called ldquoVaramozhirdquo Arabi-Malayalam was rich in vocabulary It was because it assimilated words from not only Malayalam and Arabic but also Persian Sanskrit Tamil Kannada and Thulu It has words even from English The historian P A Syed Mohammed claims that even before the earliest text in Malayalam ldquoRamacharithamrdquo was written Arabi-Malayalam was in use taking clues from Arabi-Malyalam poems with Chenthamil(early Tamil) influence The people who handled this language were Muslims of Kerala especially Muslims of the Malabar region who were called Mappilas and so the language was called mappila language and Mappila literature

There are many extremely valuable books in the Arabi-Malayalam prose tradition Quran has been translated into Arabi-Malayalam Many other important texts have been translated from Arabic to Arabi-malayalam Not only religious books but also books on subjects such as history medicine and law were written There are many brilliant works in creative writing in Arabi-Malayalam The earliest novels in Malayalam are Pulleli kunju(1882) Kundalatha(1884) and Indhulekha(1889) the Arabi -Malayalam translation of the Persian novel Chardarvesh is older than all of them Alif laila va Laila which are the Arabian tales was translated by

ArabiMalayalam Languageand LiteratureTranslated from the original aricle Mappila Sahithyam from the study Mappilasaili by NKA Latheef published by Vachanam Books Calicut First published July 2010

17

Kariyan kunjumoosa There are many books of which authors remain anonymous

Many newspapers and magazines were in circulation in Arabi-Malayalam Syed Sanavullah Makthi Thangal is notable in this field A century ago he ran a newspaper called ldquoThuhfathul Akhyarrdquo Till now its acknowledged that ldquoHidayathul Ikhwanrdquo by Syed Abdulla Koya Thangal who died in 1908 is the first ever Arabi-Malyalam magazine Many scholars have written Arabi-Malayalam dictionaries which shows the development of the language Muhammad Koya Thangal wrote a trilingual dictionary Arabic Malayalam and Sanskrit

Social reformists such as Sanavulla Makthi Thangal Chalilakathu Kunju muhammad haji Vakkam Abdul khader moulavi Kulangara Veetil Moythu Musliyar and Seythalikkutty Master tried to improve the Arabi-Malayalam script to nurture Mappila literature along with the developing language Makthi Thangalrsquos Mouleemul Ikhvan (1910) was written improved script Vakkom Abdul Khader Moulavi gave modern form to the symbols Mappila language before and after these improvements are very different Following is an excerpt from the Arabi-Malyalam Quran translation by Mayinkutty Elaya in 1867 He translated 7th verse from chapter 39 as follows

ldquoവവാേ കറലറം വചയലവത തടി ചമകലകയിലലല രേവറ വവാേ തടിലവറ കറലറതലതിവ പിലവ ിങലങവള റേലേിവകലവകാവളലലയായിേികലകം ിങലങളലകലകവളലല മടങലങം താം ിങലങൾ അമൽ വചയയലലരാലല ആയിേലിേില അങലങതലവത യാവല വകാണലടല ിങലങരളാടല അവൻ േിശയം അേവികലകലതല മലം ിചയം തലവ അലലലാവയാകലതല അറിയലരാായിേികലകം ഖലലേകളിലവറയകതളലള യാവലവകാണലടല ഒകലവകയംrdquo

18

In 1961 K Ummar Moulavi translated the same as follows

ldquoയാവതാേ കറലറകലകാേം രവവറാോളവട കറലറം വഹികലകകയിലലല പിലവ ിങലങളവട ാഥലവറയടകലകവലകലകാണല ിങലങളവട മടകലകം അപലരപാൾ ിങലങൾ േലപവേലതതിചലച വകാണലടിേലതിവ പറലറി അവൻ ിങലങരളാടല പറയം ിശലചയമായം അവൻ ഹദയങലങളിലളലളതിവപറലറി അറിയലവാണലrdquo

It would be felt as the language of Arab-Malayalam in the early works were not pure All the ancient texts has the same defect There is an opinion that Ramacharitham is not even a Malayalam text The language then was a mixed language Naturally Arabi-Malyalam also has that influence The limitation in the script was a major reason Change happens in the language after change in the script Even though many people wrote with interest gradually Arabi-Malyalam faced decline The improvement in public education changed the condition of Arabi-malayalam as the main medium of communication Malayalam started to be used as the day to day language Even though a number of poems were written in Arabi-Malalyalam after that also

19

lsquoArabicrsquo is a word more connected with a language beyond being a name of a group tribe or a place It is the youngest among semitic languages Among the semitic languages like Hebrew Suryani Arabic Assyrian Babylonian Ethiopian Phoenician Aramaic and Sabian Arabic is the most prevalent language in use in all the fields today Hebrew is the official language of Israel Suryani is used in some Christian churches for religious rituals Among the rest only Ethiopian is alive today1 Arabic has more semitic character in grammar and pronunciation than itrsquos sister languages and the protection of the language must have been thought a part of Arab culture and racial purity There is reason for this- ldquoGeographically the Arabs lead a very isolated life Mixing with other groups of people were impossible for them Therefor no other culture could shed lights on their civilizationrdquo2

The early Muslims who had Arabic as their mother tongue believed that not only their religious beliefs and traditions and cultural identity but also their language should not be destroyed by the attacks from other cultures Arabic was not only the means of communication for them but it was the holy language in which the Holy text was revealed Nothing should get mixed in it The structure of Arabic language is such that a small change in the pronunciation would make a huge change in the meaning Multiple meanings of a single word makes Arabic vocabulary very vast Because of all these reasons the regional languages in the lands where they went with the message of Islam created a problem for the early Muslims There were efforts to find solution for this problem in the beginning of Islam itself A new programm for the Arabs to teach Arabic was created by a ruler named Hajjab Ibnu Yusuf in Hijra 60 The method was giving one or more dots under or above of some characters and adding few other symbols3 In that way new mixed languages were born in many lands where the Muslims convoys went In Iran with the commence of Islam along with the Zoroastrian religion Pahlavi language also disappeared The Persian language became richer using the Arabic alphabet The same happened in Turkey also 80 of the vocabulary in modern Turkish language is from Arabic The

Kerala Muslims Language and Literature

Translation of excerpts from the article Samoohya Jeevitham Malayalanovalil from the study Muslim Samoohya Jeevitham Malayala Novalil by Jamal Kochangadi published by Kerala Sahithya Akademi Thrissur First published in March 1998

1 Prof V Muhammad Ali - Arabi sahithyam (Kerala Bhasha Institute)2 T Jamal Muhammed - Arabikalude Charithram (Kerala Bhasha Institute)3 Dr P M Abdul rahman - Sankara Bahasha Shaili (Institute of Mappila studies)

20

influence of Arabic on Hindi gave birth to Hindustani and Urdu Mali language is written in Arabic script It was because of this strategy by the early Muslims that mixed languages like ArabiTamil ArabiKannada ArabiSindhi ArabiPunjabi and ArabiBengali were born ArabiMalayalam is also part of it

The idea that the Vedas are so divine and that they shouldnrsquot be written was the reason behind the tradition of learning by reciting Recitations by Brahmins and Quran recitations by Muslims are examples of that belief4

The orthodox Muslims till recent times believed that it is wrong to even step on the chalk dust fallen from writing Arabic words There were a number of Arabic scholars in Kerala because of the ancient connection the land has to the language There are many Arabic books in Kerala which are not there in Arabic or any other Muslim countries5 lsquoPathu Kithabukalrsquo was used for basic education Khaidul Jamia by Ahmed Rafthani is believed to be the first Arabic text written by a Keralite Ponnani Valiya Sainudheen Makhdhoom (1468-1521) have written many Arabic texts including both prose and poems Shaikh Sainudheen second is the author of the famous book Fathahul Mueen Thuhfathul Mujahidheen written by Cheriya Sainudheem Makhdoom is the early historical text which paved the way for people in search for the history of Kerala Assaiful Bathar by Mampuaram Syed Alavi Thangal was a rebellious text against the British government The early Muslims assimilated from the local language and culture as well It was Malabar Muslims who spread Kolezhuthu (Derived from vattezhuthu and written using narayam on plam leaves) It was in use till the 19th c

Even though ArabiMalayalam started as a means for religious preaching and day to day communication later on it became a powerful medium for the Mappila imagination The Muslim scholars of that time might have thought that because most texts in Malayalam were about Hindu mythology learning Malayalam language would lead to movement away from the religion It might also be a reason for the birth of ArabiMalayalam Muslims of that

4 P K Muhammed Kunji - Deseeyodgradhanam oru Padanam (Current Books 1987)5 P M Muhammed Moulavi - Keralathile Arabi Granthakaranmar (Kerala Muslim Directory 1960)

21

time had designed secret number languages like Akkakettu and secret languages like Mykurudu6 Akkakettu is a special code language like Abjad in Arabic in which they communicate through numbers Even though later on they inter-mixed with the main stream Kerala society a tendency to alienate from the main stream have been a characteristic of the Muslim society It points towards a complex duality in the social personality Muhyudheen Mala by Qazi Muhammed is the earliest work in ArabiMalayalam There is no other text which has influenced the Muslim history in Kerala like it had All Muslim women had to learn Muhyudheen Mala to get married during that time This text says the legend of a saint named Shaikh Sainudheen and it wasnrsquot in accordance with the Islamic ideals based on monotheism But itrsquos literary beauty and musical quality gained popularity among the people Its influence was like that of the Bhakti movement in Kerala

It was almost during the same time period that both Adhyatma Ramayanam by Thunjathu Ezhuthachan and Muhyudheen Mala by Qazi Muhammed got popular among the Hindu-Muslim societies It was the time when the Portuguese came It was a time when non-Brahmins were denied learning Vedas that Ezhuthachan who was a non-Brahmin came with the Kilipattu The work of Ezhuthachan gave Dravidian character to the Malayalam language which was ridden with Sanskrit words Many Dravidian words and usages could be seen in Muhiyudheen Mala as well

Muhiyudheen Mala also has the Tamil flavor which many ancient texts and Sandhesha kavyas have7 Muhiyudheen Mala was written approximately 420 years ago Thunjanrsquos periode is also the same His Ramayana was written in thaliyola and kept in homes The part he played in popularizing Malayalam script gave him the title of the lsquofather of the languagersquo The place Thunjanrsquos Ramayana got in Hindu homes Myhiyudheen Mala had in Muslim homes Mappilappattu was a medium for Muslims to express their aesthetic sense and imagination While men sang Kissa pattu women enjoyed

6 M N Karassery - Onninte darshanam (Poorna Publications Kozhikode)7 P K Muhammed Kunjhi - Muslimkalum Kerala Samskaravum p 205

22

singing Sabeena Pattu together There is an opinion that they are similar to Harikatha kaalakshepam and Paatakam8 Till recently father and daughter used to write to each other in Arabimalyalam in poetic style There is a song called Vasoori keerthana Mala which describes about 18 different kinds of small pox There is a song on Ashtanga Hridayam Theyyam and Narikkali were part of Muharram celebration of the Dawoodi Muslims who were Shias and Dhakni muslims who were Hanafis After some time the scholars prohibited it declaring it non-Islamic

Moyin Kutty Vaidyar wrote a brilliant love poem called Badarul muneer Huznul Jamal inspired from a Persian story Even though many of his songs were inspired from persian tales they became different with his unique writing style It was Moyin kutty vaidyar who wrote with a background of kerala even before Ulloor wrote Uma Keralam which is considered to be the first poem to have a real Kerala backdrop by many scholars9

The roots of mappila pattu goes into the Kerala culture At the same time they didnrsquot lose touch with Arabian poetic devices and style of singing and interest towards Arabic vocabulary They are a result of cultural interaction There were efforts to modernize and use Sanskrit words on Arabimalayalam poetry Badar song by Chakeeri Moytheen Kutty is one of them

News papers religious magazines and even the first magazine for women were published in ArabiMalayalam Once even political pamphlets were printed in ArabiMalayalam During the time of Malabar riots Britishers banned many books Cheroor Chintu was one among them All these shows the influence this mixed language and literature had among the common Muslim people

Many Mappila songs are based on Arab and Persian stories The name for the section of Kessa pattu itself suggests that they are about stories Char Darvez which was published in Hijra 1303 is a translation of a Persian novel Even though the book the Great History Mappila Literature says that Alavudheen Khamar Samaan Umarayyar Ameer Hamza Gulzanobar Zubaida Zainaba and Khilar

8 Parappil Muhammad Koya - Kozhikotte Muslimkalude Charithram9 Balakrishnan Vallikkunnu - Samanthara Sahithya Veekshanam Moyinkutty Vaidyarude Krithikalil

23

Nabiye Kanda Nafeeza are novels in ArabiMalyalam they donrsquot fit into modern idea of a novel

Many of these novels had deformed and handicapped Malayalam in them It could be said that works like these from those who call themselves as scholars held many young Muslim people from learning their mother tongue and pulled them back from rising to the modern times and remain illiterate This was a danger caused by a some religious scholars ldquoIt is sad that some people write and publish without knowing any language structure pronunciation or grammarrdquo10 says Sanavulla makthi Thangal who was a social reformer and scholar in the ends of 19th c During the juncture when malayalam got separated from its Dravidian roots and got influenced from Sanskrit and Chantamil Muslims did not pay much attention to their mother tongue The time during when Mappila Muslims did their religious practices and preachings in Arabic and communicated in their limited rustic language alienated them Its literature including Mappila songs got limited in the Muslim population itself Non-Muslims who couldnrsquot read ArabiMalayalam were not able to read or enjoy them Even though it is necessary that research in depth should be done about works writers in ArabiMalayalam and the time period being a mixed language it couldnrsquot be said that it will exist or it should exist It has fulfilled its duty as a medium of a an age and bid goodbye Now it is not possible to develop a language with complicated words from foreign languages There is nothing to mourn upon the fact that during this time of printing press and unification of language ArabiMalayalam is drowning in the mainstream language 11

10 Sanaulla Makthi thangal - Sampoorna krithikal11 Dr K N Ezhuthachan - Arabi Malayalathinte Bhavi

24

Mappila Songs

25

Music and arts have a timeless influence on the society It is the medium through which creativity has been transferred from generations in written and oral forms even to the illiterateIt allowed the working class enjoy the sweetness and bitterness of literary creative experience

Like in any other society Mappila songs are result of the Muslim invasion in the Malayali coasts Evidently Mappila songs should be seen as a metaphor for the creation of social awareness It is very unscientific to approach arts and music with a consideration to age grouping because its not distant for even the illiterate

Mappila songs Arabi-Malayalam becomes relevant because of the cultural originality in their tunes which came from generations to generations The creativity in the tunes is of importance because it is known to even the illiterate Folk songs reflect life in them unlike the short-lived instrumental music in films A scientific research is necessary in the field of mappila songs in which magical realism flows though itrsquos veins

For women whom education and literacy were a distant dream particularly the Muslim women Mappila songs were a medium which united different generations together To the Muslim women to whom education were prohibited Mappila songs were a rising song given by the invasive Muslim civilization Other religious groups like Christians also had their own folk song tradition which had the same consequences

The presence of a semitic society came to Kasargode along with the ship of Malik Deenar Sermons didnrsquot establish the presence of that society and make it stand the test of time They successfully got mixed with the native culture in KeralaAs a result of that kind of unification that a mappila song culture is prevalent for generations in the Mogral village in Kasargode More than an inborn talent music is life itself for them

Mappila songs were rising songs and declaration of freedom for Muslim women who were denied education by the vested interests

Mappila SongsIntroduction

26

of priesthood and male domination The acceptance to mappila songs in which the prophet and birds were the characters was beyond what their author had thought The lsquomalarsquos (songs) are rich with hero worship and there are stories about heroines also like in Nafeesathu Mala

Music is used in medical treatments now It is not so long before that to console a woman giving pregnancy women sat around her and sang Nafeesathu Mala There were songs to give spirit to the warrior going for battle There are lullabies and satirical songs in Arabi-Malayalam which still people sing

Many Arabi-Malayalam songs are influenced by magical realism The messages from the immortal art forms and even the doubts which they awake influence peoplersquos minds Theatre and music have an integral part in the social changes in Kerala Literacy was the guiding light for renaissance Art can shed light in peoplersquos minds and trigger revolution Even though there are Mappila songs in Arabi-Malayalam and pure Malayalam which influence people irrespective of their age beyond entertainment itrsquos influence spreads on the backdrop of God worship and hero worship therefor mappila songs in Arabi-Malayalam are treasures in language and culture They become ever living because of the clarity in their cultural background

Art and music forms are symbols of a live society Arabi-Malayalam songs could be seen as agents of indirect woman empowerment

There are Mappila songs for every occasion like birth death marriage feast offerings to God football agriculture battles and loveThere are Mappila songs in kannada also There are set rules and grammar for this range of music Encouraging language is encouraging humanity The works of TUbaid and Moyikutty Vaidyar should be studied closely These are invaluable assets for present from the past A new generation of Mappila song writers and instant poets are a unique experience in the village of Mogral A generation in whose

27

veins the sweet tunes of Mappila songs are dissolved will makeanyone wonder The style of their singing underlines the humanitarian face of music It is not only language but also the culture which is being transferred with the songs Mappila songs are guiding lights in the journey of life

Arabi-Malayalam which shed the light of informal education for the Muslim woman who was denied literacy and education could only be seen as a streak of light in the dark cloudy sky when viewed through the rear view mirror of time Pakshipattu written on Khalifa Ali radiating hero worship could be read on the grounds of Shiaism Mappila songs have turned to the form of worship and offering to God in certain sects

Mappila songs shouldnrsquot be rated on the basis of new trends and popularity votes of today This poetic stream of self expression should be read on the basis of literary values as well as its influence on social and cultural spaces

For the people of a Holy book which called itrsquos people to read and recite Mappila songs are steel swords It is not only poetic justice that like the ishals which doesnrsquot stop raining and changes night into day centuries ago it was the Islamic invasion that gave the magical wand of magical realism to Spain

28

Mappila songs have a very important place in the songs of Kerala G Shankara Pilla says ldquo It may be difficult for one to enter into the complex lsquoManipravalamrsquo(mixed language) of Arabi-Malayalam into its poetic devices and decorations but once these hurdles are crossed a magical world of is awaiting himrdquo Many poems rich with poetic devices such as upamalangaram ulprekshalangaram and uniuqe ideas are there The rhyming sequences in Mappila songs leave poets of other language perplexed The main kinds of rhyming are kambi kazhuthu valkkambi and valinmel kambi Unique vrithams (essentially a tune or a rhythm) are speciality of mappila songs The songs which are bound to the rules are more beautiful Many different branches like padappat (war song) kissappatu(story song) mangalappattu(wedding song) maduhu pattu(stories of saints) thalolappattu(lullabies) upadeshappattu(advice songs) and malappattu(offering song) The songs of our grand parents come from a time beyond our perception handed over through many generations

There are many songs printed in Arabi-Malayalam whose author or the time which they were written are unknown Aadi mutual puranam Oppana murukkam Mylanjippattu Mazhaya ammayippattu Pazhaya Mihraj pattukal Hakhana Kombu Vakavalippattu Daniel nabi kissappattu Isa nabi kissappattu Thrikkalyanappattu Noolmala khanda kavyam Prophet Ibrahim kissappattu Pazhaya valiya kachavadappattu Jaufar thayyarppattu Mundirbunuaveel kissappattu Pazhaya yaseed pattu Falurathul khudsu oppanappattu Aandu hashu pattu Puthiya thrikkalyanappattu Muthumala multhasiminte pattu Malik ibnu deenar kissappattu and Vafathu kissappattu are only few of them There are many other handwritten poems also Among these is the ldquoMappila Ramayanamrdquo which Dr M N Karassery discovered The mappila flavor in the song is very interesting

കലം മലയം രകറികലകീഞലഞ വശമലപഞലവഞേകലകം വലവാേ സലദേിലാവണലവറ വപങലങളമലമാ രപാലവപേതലവതാേ പാതാളതലതിവല സൽതലതരാവേ മിലം വപാചലചണി കമമണി േീവി ശർപണഖകാലകലവകടി ഹലാകലകി സൽതലതാൻ മയയതലതായി ശീലംരകടലരടാൾകലകിലം രവണം മാപലപിളവയാല

Mappila Songs History and InfluenceTranslated from the original aricle Mappila Pattukal from the study Mappilasaili by NKA Latheef published by Vachanam Books Calicut First published July 2010

29

ആങലങളലാവണ ോജാരവാടല സങലങതിവശാലലലിവപങലങളല കണലടാൽ സമമതമാവണലവേവശാലലലി

These are few lines from Mappila Ramayanam It has similarities to the folksongs from Northern Kerala called lsquoVadakkan apttukalrsquo C N Ahammed Moulavi and K K Muhammed Abdul Kareem found two epic poems unpublished and authors anonymous One of them tells history of the battle of Badar and the lines are very ancient The other epic poem is lsquoRausulgulrsquo which gives historic description Few lines from the part which talks about the valor of Hazrath Ali

ആകം അസദലലലതങലങൾ അലലവത പലിരപാൽ പടയിൽ വീകം അലിയാർ സിഫതലതം വിേതലതവതാേല പാേിൽ

Many of the songs by anonymous poets are very popular lsquoAadhi muthal puraanamrsquo is a very ancient wedding song lsquoOppana murukkamrsquo is also a very old song

മാണികലകാമണിമതലത മഹമലമദിാ മഹേലേതാൽ യദർതളലളാ തിേിരാകലകാരല തിേിരാകലകം തിേിവവാളിവതിാവല തിേിവവാളി വവമലപിദിമിർ വപാങലങി

The style of ancient lsquoMylanchirsquo songs go like thisമണിമറയിൽ സവേലകലകം തലിലാവയ പീഡം അപലപീഡം ഏറിപലരപായല ഒപലപ വവകലരകണം ഒപലപ കാണാൻ വപേിരയാൻ തണ രവണം വപേിമയിലളലള മലാഇകലകലമാേം സഫല ഒപലപിചലചളലള മലാഇകലകതലവതലലലാേം വിശവയലിവയലലലാേം ഒേമിചിേലാവേ

Old lsquoAmmayippattursquo is a witty songഅപലപങലങൾ പലവിധം വകാടതലതമലമായി അലങലകാേം മികചലരചമാൽ വകാടതലത മലംആടവാൻ ആളകൾ വപൻേലടിയകൾ വയതലതിോരതടവാൻ കാകലക അളിയൻ ഹാജർ

30

A list of Mappila dishes and drinks could be seen in the song There are songs which lists all the jwellary and dress items used by Mappila women There are many Kissa songs(songs describing story of heroes) written by anonymous poets Most of them are epic stories about prophets and saints Following is a song about Jesus Christ called Isa Nabi Kissappattu This song was found and published by the first ever Mappila translator of Quran Mayan Kutty Elaya Relying on lines from Quran and Bible the poet writes

ഒേ വാകലകം ായൻവയലലിചലച ഉതലതിേം രകടലടാരോ ഉതലതലറാൻ മണലണലമർയം താം അരമാദം അേിവയ ജിേല േീൽ ഉേതലതല മണലണലടതലരതാതംരപാൾ ആദേവരലലലാേി പയലതല പളലളയിൽ ആയതയല പിേിഞലഞ അവിടലല അലല ജിേല േീൽ ഉശർല രപായല പിശകാവത മങലകവയറലറില ഈശാേി വചാലാേല

The tales of prophets and saints could also be seen in lullabies which follow oppana songs Lines from a lullaby which touches the childhood of prophet Muhammed

താരലാലം താരലാലം താഹാ േിരയ താരലാലം വകാളലളലാൾ തായി ഹലീമാതാലതലതിൽ അലലലംരപാൽ എലലലാം വലിതാൻ താമേപമണം ാളിൽ ഹലീമാ

lsquoMalappattursquo (offering songs) are a special branch of mappila songs They are about the lives of saints honoring them There are many anonymous songs in this category also Following are few lines fromlsquoAbdu Rahmanubnu Ouf Kissarsquo to show how ancient they are

കാമീൻ അതയലവറ ഹേീേല േിരയാടല കറം പിേിശം മികചലരചാർ അസലഹാേി രകാമാവതയലലവറ മഖതിരവലണലടിരഖാജാേി വാശം മാറാവത ിലരാവർ ാമം അേലദേഹിമാവല വപറലവറാവർ വലലലേിദീിൽ മാരലാ ശിചിടലരടാവർ

31

ചീമാരാവടറലറം പിേിശം മികചലരചാവർ ഒേമയിൽ രലലല തലാകം പിേിഞലവഞാവർ ഒകലകവകാടതലത സഹദായി ടലരാവർ

A number of Mala songs were written by known and unknown poets following the footprints of this song Muhiyudheen mala Badar mala Rifai mala Nafeesathu mala Manjakkulam mala Mampuram mala Malappuram mala and Muhdu mala are all popular Mala songs Depending on the common knowledge till today lsquoMuhyudheen Malarsquo written by Khazi Muhammed of Calicut is the earliest poem to have the poetrsquos name and written year printed It is stated in the song itself that it was written in the Malayalam calendar year 782

വകാലലലം വയലടലടവയലപതേണലടിൽ ഞാൻ വകാതലവതൻ ഇമലമാവലവ റലറയമലപതഞലഞമലമൽ മതലതം മാണികലകവം ഒലായി രകാതലത രപാൽ മഹിയദീൻ മാരലവ രകാതലവത ഞാൻ രലാകരേ

Muhiyudheen Mala praises the great scholar and spiritual teacher Sheikh Abdul Khader Jeelani

കപലപി അകതലതളലള വസലതവിവ രപാവല കാമാൻ ഞാൻ ിങലങവള ഖലലേകം എലരാരവർ രതീചലച വവചലചപലരപാൾ ഉറമലപ ചാലിടലട രപാൽ തിശ അവവേപലരപാഴം ആവണലണമളലരളാവർകളവ പറലലലാ എലളലള രചാലാവേ കളലളലവറ കയയലിവല വപാല വകാടതലരതാവർകിയിലലലാകലകാലം കിവയ വകാടതലരതാവർകേിഞലഞ മേതലതിലരമൽ കായായല ിറചലരചാവർ

Even though it has some idealistic flaws from the viewpoint of religion the poem is very beautiful It is older than Thunjathu Ezhuthachanrsquos Adhyatma ramayanam and itrsquos simplicity and originality is laudable The unique narrative style of Muhyudheen Mala could be seen later only in the works of Kunjayin Musliyar who was a great scholar and had a unique sense of humor lsquoKappappattursquo is a very beautiful metaphorical poem written by him The song starts with comparing human body to a ship

32

ചായൽ ഒേ കപലപലണലടല മകലകല ചാഞലഞവളലല പാണലടിചലചാവണാൻപത ീളം This ship is being attacked by four kinds of thieves

ാലണലടല കളലളർ ഉഴവല ചേലം ാണാവദ ാലം അതല ാലപാഗം മാലം തടിയിചലച രലാകേിമലമലം മൽഊവതല അസാസീലവമാല Wealth desire for the body men and the cursed devil are the four sea thieves

കണലടിടലടറിവാരാ കണലണിരലലല വപാടലടാ കാേരണാർ വചാലര വചാൽ രകടലടിരലലല വപാടലടാപണലടളലരളാർ വചാലലലിലല പതിേണലരടാ വപാടലടാ പയല തല പാലിലല കയലപണലരടാ വപാടലടാ പടലടം വപാളിഞലഞാൽ പറകലകാരമാ വപാടലടാ പാലം മറിഞലഞാൽ കടകലകാരമാ വപാടലടാ പണലണിയം വചാലലലാമാരകകരമാ വപാടലടാ രവടലടാളർ കാതിലല കടിടലരടാ വപാടലടാ

lsquoNoolmalarsquo is another devotional song written by Kunjayin Musliyar Itrsquos style is different from that of Mala pattu The poet expresses his love and respect to prophet Muhammed through the song and lists all the great qualities of the prophet He expresses his extreme desire to see the prophetrsquos face and ends the lsquoNool maduhursquo Kunjayin Musliyar who preached the religion with a sense of humor lived during 1700rsquos There are a number of famous jokes on him connecting Mangattachan and the King Zamorin Noolmala is 300 years old Muhiyudheen Mala and Noolmala have a difference of 130 years In between these two books we donrsquot know exatctly how many books were written lsquoValiya Naseehathu Malarsquo by Manakkantakathu Kunjikkoya Thangal is a poem written during that time He wrote it during Hijra 1052 Muslim women used to depend on this poem for basic religious education

33

ഈടം മഹലശറ ചടം വകാടമയിൽ വയതലതിേ രപാടലടികലകേയരമഖലേകൾ രതടം അലരേതലതല ഹഖകൾ കിടലടവാൻ തകലരകാവേപാതലതല പിടികടലവതലതിോ കടം പിടിയിൽ വിടതിമയമിവല കാണം മലകലകല സമഹായ കടകലകാേിൽ ാടം പലിശ ഭജിതലതളലളവർ പളലളാ ാശതലതിൽ വിങലങി കംവകാണലടവർ വീളം വീളം അവർ രമൽ ശശതലതാം കാഫിറം വിതറി പരലകലകടലടം രകറി ടകലകരമ

lsquoSafalamaalarsquo by Shujayi Moythu Musliyar is a song which reminds of Kunjayin Musliyarrsquos visionary songs It was written in Hijra 1316 He included things from the beginning of the world to the life of the prophet Here are few spiritual and philosophical advices

ാളില രപാകടലവട ാവളയാകടലവട ാരളകലകല ാവള ഈ ീളം വിടലടാടലവട ഓടല രകാടാ ഇടം വലം േണലരട ഓരോരോ സാ അതലതിൽ മാറലറങലങളണലരട ആടല ോലസലഥിതി േണലട രവവറ അൽ പകവലലവർകലകാേംഭപലരപവേ കടല വകാലലലങലങൾ മാസങലങലാഴലചലച വടികൾ കണകലകിൽ ിലായസിൽ തീർചലച വതടലിവർ ിലവ മണല വീടലടിരലകലക തലജം ീ രാകലകല വപാൻ വീടിരലകലകല അകകലകണല തറലാവക രാകലവകാല രമാടാ ഉൾസാേം ഓർതലതാൽ ഉറങലങാരമാ രകടാ മഖകണലണടയലകകലകൾ തറകലകടലവട മാടാ മടിടലട വപാലവചപലപിൽ മതലതണലടല രകടാ പകൽ കണലണടചലചാൽ ഇേളാരമാ വപാടലടാ പലതം പിടിചലചാൽ ഫജലർ ആരമാ വപാടലടാ തടലടി തറകലകൾ ഉറപലവപലത വപാടലടാ തിലാപഴതലതിൻ േചിവയലത വപാടലടാ ാടലടാലലപൽ വലലലല വിളയരമാ വപാടലടാ വപാടലടാ ിലമലതളലളിപലപിൻ രചാേകലകടലടാ പിൻ ഇലല കാടലടം വപാറകലകല വകാടലടാ വപടലടാരലാ ചതലത ചകമരലലലാ വപാടലടാ

34

പറിൽഉടൽകലകല േഹമാം വപാടലടാ മാം വേിപലപാൻ അലങലകാേമാവക മലതം ഭേിചലചിങലങ പിലതലം ആകാ മാരറം കാടലടിൽ ീ പഞലഞാലം രപാോ മതലതിൻ േഹർ കണലടല ചാടലയലം രപാോ കരലലലാലടലടായിേം വപാൻവിലകലകരലലല വകാടലട ിറയല കൽകലവകാേ കാശല കരലലല ഇവലലലല വചാലലലി ിറയലകലകാരമാ പരവ അലലലൽ പറഞലഞ മകടലടാരമാ വകാരവ വകാലലലം മലകലകില കലലപ കിടലടി കടാടിപാടല തതലതവയ കിടലടി വതലലലം ഒഴികഴിവിലലലരലലലാ കടലടി തലിഷലടം വിടലടാരമ രപാലിഷലടം കടലടി

The influence of mysticism could be seen in Safalamaala The poet doesnrsquot lock us in the prison of spirituality but he talks about a life of virtue based on dharma He evokes the powers of humanity and wakes up the soul

Moyinkutty Vaidyar and Chettuvay Pareekkutty were poets who created a new path different than the religious traditional Mappila songs While the traditional poems connected even the love stories to the lives of the saints and made it divine these poets gave poetic form to the raw emotions of the common man Moyinkutty Vaidyar (1852-1892) was the first poet to write a love story poem with all its true charm Even though he lived for only 40 years his contribution to Malayalam is unforgettable The poet who loved nature and flowers could evoke romance in the listeners He wrote an immortal love poem called lsquoBadarul Muneer Huznul Jamalrsquo Shooranadu Kunjan Pilla evaluated this as a genius work which all of the Keralites together if tried wouldnrsquot achieve now This is an example of his descriptive ability

പമാകളാരണ ഹസലൽ ജമാൽ പലാേതാളം മികലരത േീവി രഹമങലങൾ വമതലവത പണിചിതലതിേംാമങലങൾ എണലണിപറഞലഞാൽ തീോ വേതല ചിങലകാേം പണലവട േീവി

35

കമാകലകായലചലചകലക തപലപവമലതാം കതലതം തഖലതിൽ മേവം േീവി മേതകതലതകിലം വഞറിലതടതലത മാണികലകയലകലകയല േണലവടറിലത വീശിപേകലകിതലമടിയം കിതലതല വപേമാൾ കഴതലതം വചേിപം വകാണലടല കേിരപാൽ ഇടതം വലതിടലടലി കണലപിേി വവടലടിചലചഴടലടീടലിൽ വേിൽ മദം തേിതലവതരാകലകം പവിഴരപാലചലചണലടാവല രപാലചിേിതം വപാഞലചിേി തലവ ടചലചായലിൽ പമാതലരതവി വേവല തലിൽ

Moyinkutty Vaidyar also wrote well known battle songs like Badru Uhdu and Malappuram Including Saleekathu Kilathi maala and songs based on Panchatantra called lsquoElippadarsquo he wrote 12 khanda kavyas With this transformation initiated by Moyinkutty Vaidyar Mappila poets felt more freedom to choose their subject The number of subjects which were written upon later shows that Songs like lsquoThengaappattursquo and lsquoMangaappattursquowhich are connected to the Kerala culture were written Contemporary issues were written upon A number of poets came forward to sing against the superstitions and malpractices in the society Few lines from the poem lsquoDurachara Mardhanamrsquo by Marakkar Musliyar When false stories about Shaikh in Muthupetta and Koottayi Vellatha painting divinity on them were getting spread he satirically wrote

മതലതപലരപടലടകലകല രപായവർ വലര മഴവൻ കളവവല പലർലവ അതലതേം തലവ കടലടായി വവളലളം അതിാൽ പലർലതം കളലളം

There were talented women poets like P K Haleema V Ayishakkutty Kandathil Kunjamina and Puthooru Amina Sparks against abuse of women could be seen in some poems Puthooru Amina writes against treating women like a consumable object

36

ാലഭാഗവം വലിതാ പറയല വപങലവകടലട ഉമതിലം ലലല മാേവേ കിടലടവാൻ എികലകിവലലലാേ മടലടല മടലടിൽകിടലടവവേകലകം മാരരതര വിളികലകം മടലടരലാഗിയം ഉറലറിടം പരല ചകലകേവാകലകം ഒേപടി മകലകളങലങ കളകലകിലായാൽ അടകലകവളലാകലകം വപാടലടിപലവപാേിഞലഞലതാളാം വപാേിവവയിലതലതാകം ഓളം രപായി മറലവറാേ രതാപ കണലടപിടികലകം അയയലളാ-പേഷവേ പതി പതലിമാർകലക തീേം ഇവതലവതാേ രകാളാ

There was a stream of Mappila songs touching the social life The excitement of Indiarsquos freedom struggle could be seen in many Mappila songs of that time Many mappila poets like Nallalam Beeran were put into jail T Ubaid wrote to raise the national spirit

എലതി വിണലണിൽ പതതായല കേിിഴൽ കാണല തങലങി എല ലണലടൻ രഗാപേങലങൾndashതങലങളിൽ രചാദയലം തടങലങി ചിലതയാലിംഗലലണലടല തലവറndashവതളിമഖം കേിഞലഞ മങലങി ചീർതലതാ രമരതാ വിപതലതിൻ സചകൾ കണലടടങലങി

Mappila Literature researcher K M Ahammed wrote ldquoMappilas didnrsquot sing about the local rulers or the Kings They didrsquot fall short of desire for freedom or self respect It was Mappila song writers and singers who inspired the Muslims of Kerala to fight against any oppression whether of the local rulers or the imperialist Britainrdquo

37

Akbar Sadaka Pakshipattu should be included in the group of story-songs This poem written by Naduthopil Abdulla once gained astonishing popularity in Malabar The story and its presentation in the song would blow away anyone Clarity simplicity ease and the ingredients of unique vocabulary in Kasargodian Malayalam are the characteresitics of this poemThe poet belongs to a small shore side village in Kasargode sharing border with Karnataka The slang over there is a mixture of Malyalam and Kongani

Pakshipattu

38

A bird who had lived with her husband for 40 years is subjected to husbandrsquos suspicion for lying two eggs during one day and she gets thrown out of the nest The bird pleads prophet Muhammed to convince her husband that she was innocent The prophet replies that he would end her distress if she could bring her husband to his presence The bird says that he wouldnrsquot come if she asks and says the prophet should send one of his men to which prophet asks the whereabouts of her husband The bird says that it is beyond the tall Jabal Khubais and beyond Jabal Noor and beyond a field in a hill called Thurisina Mala where prophet Moosa was born The prophet sends Bilal to fetch the male bird Bilal went there and called the birdrsquos name twice but the bird pretended that he didnrsquot hear it When Bilal got angry and called for the third time the bird showed its beak outside and asked Bilal with arrogance- ldquowho are you you kid who called me by my namerdquo When Bilal said that prophet Muhammed send him Akbar Sadhaka- the bird replied that he knew all the 312 prophets but he he hadnrsquot heard about Bilalrsquos prophet and asks him to tell his prophet that Akbar Sadaka is calling him Bilal returns and tells this to the prophet and he sends Umar Akbar Sadaka repeats whatever was said to Bilal Then the prophet thinks that if his son in law Ali was there he would have brought the bird there Ali was at a distance of 93 days gone for a battle Ali knows about Muhammedrsquos thought through dream Ali arrives at the prophetrsquos presence during Subhi morning prayer on his horse named Dul Dul It happened so because Allah asked Jibreel to shrink the earth Ali goes in search of Akbar Sadaka When Akbar Sadaka didnrsquot listen for the first two calls Ali called him for the third time in a manner that the sky and earth shivered Akbar Sadaka called Ali as Chinkapuliyar (the lion Ali) The bird said the same things as before to Ali also Ali replied that Muhammed is the 313th prophet Then the bird asked him if there was a prophet like that why was he not keeping the fourth veda in tact When Ali asked him to explain he said that the dear daughter of a sahabi named Ibnu Ubaidulla was kidnapped by Ifreeth jinn on the 3rd day of her birth and she is being brought up as an infidel for the last 16 years Why is that your prophet is not able to save herAli after hearing this marches towards King Ifreethrsquos fort There is a cave covered with a huge stone on the right side of Thurishina hill

The Story

39

It is written on it that if a human being enters into the cave he will be burnt to ashes Ali ties his horse on the stone itself and enters the fort Then Ali sees a large ocean and two huge serpents guarding it Those serpents recognizes Ali The serpents gets Ali into the fort on some conditions Then Ali sees a tree The tree tries to send Ali back but he doesnrsquot listen The tree gives keys for all the seven forts to Ali on some conditions Ali witnesses perplexing sights on opening every fort In the seventh fort Ali sees the girl who was abducted by Ifreeth guarded by a jinn Ali wakes her up Th girl says that only Ali from Mecca could enter the fort like he did She says that Ifreeth had gone for a hunting party and the sounds of his return could be heard Ifreeth on entering sees that all the forts were open and asks the girl about it Ifreeth says that he could smell man he could smell Ali When he screams and boasts that if he sees Ali he would burn him to ashes Ali jumps in front of him Ali asks Ifreeth to believe in islam but Ifreeth resents Ali then fights with the Kingrsquos guards In the end Ifreeth falls like the Uhdu hill Ali takes the girl along with him and reaches the place where Akbar Sadaka lives With the first call itself the bird greats him with saying ldquolabbaykum labbaykum labbaykumrdquo Akbar Sadaka goes along with Ali towards prophetrsquos presence saying that he is now convinced that Muhammed is the prophet Akbar Sadaka tells the prophet about his suspicion on his wife The prophet replied that it was a Kudrath (blessing from Allah) and the bird gets convinced Akbar Sadaka asks the prophet for forgiveness He takes his spouse along with him to the nest Ibnu Ubaidullarsquos daughter describes all the events happened in while she was kept in the fort In this fashion the story in the song ends happily

40

One of the most notable period in the Malayalam literature begins with Kilipattu Even though Thunjathu Ezhuthachan was the central point of this stream there are many other kinds of works like Champukkal Aattakathakal and Thullalukal Many kilippattu were written after Thunjan Even though Kilipattu are written like a bird is made to sing there are other songs in which goose coil and beetle sing the song They also could be included in the category of Kilipattu In the Akbar Sadaka song the bird asks the prophet Bilal Umar and Ali two ethical questions in poetic form The bird talks to each one of them The song could be read as praising chastity of woman Even though in the beginning the bird talks down of Muhammed in the end he apologizes and does as the prophet says Unlike Ezhuthachan who used sophisticated verses to talk about the ethical issues Naduthopil has used some perspectives which existed then and wrote about some philosophies in a not so serious manner Pakshipattu could be seen as a Mappila version of Kilipattu Those who blame Pakshipattu for contempt of the prophet should rethink based on what is said above

Kilipattu

41

Pakshipattu is a story about the loss of faith and replacement of it Stories about miracles were always used from the ancient times to spread religious belief Almost every prophet who were mentioned in Quran had many miracles associated with them They were meant to make the people of their times believe that the prophet is capable of doing things with the blessing from Allah which are not possible by normal people Many of the miracles were very majestic like splitting of the moon during Muhammedrsquos time and like the ocean split and made way for Moses There is a story about Cheraman King in Kerala who lived during the same time during when the prophet was alive that he saw the moon splitting and he converted to Islam These stories are intented make people believe that there is a power which could do any thing things majestic and beyond what they could think of In the story of Akbar Sadaka initially when the bird is asked to come see the prophet he talks down on him saying that he didnrsquot know about a prophet named Muhammed If there was a prophet named Muhammed why would such a dare thing happen like what Ifreeth did How would it happen so that daughter of a sahabi was taken away when she was just 3 days old and now itrsquos 16 years she had been held in captivity and kept as an infidel by a jinn Akbar Sadaka has lost faith in Muhammed that he was the prophet of Allah and Ali is engaged in a mission to restore it Ali enters the forbidden cave and encounters many supernatural occurrences like talking snake with 80 hoods and talking trees When he opens the forts by the keys given by the tree he sees many more miracles like fire by its own net which gets thrown by its own arrow which gets shot by its own and a wand which hits by its own afort in which a thousand women were sleeping while standing a thousand women were sleeping while sitting a thousand women were laying and sleeping Finally when he meets Ifreeth he is defeating a Waseer (guard) of Ifreeth who is 40 times bigger than Ali who had eaten 40 camels and drank 7 barrels of water Ali throws him thousands of yards up in the sky On falling down the Waseer says that if Ali catches him so that he wont die he would believe in islam Ali saves Waseer but he still doesnrsquot keep his word Ali throws him up again This time also when coming down the Waseer says the same Ali trusts him again but Allah sends Jibreel to strike Alirsquos hand so that

Story of Faith

42

the Waseer falls down and no more cheats Ali When Ali is back along with the girl a deed which would not have been possible if not for blessing from Allah and knowledge of Muhammed and valiance of Ali Akbar Sadaka becomes convinced that Muhammed is Allahrsquos prophet His faith in Muhammed and Islam is restored He goes to Muhammedrsquos presence and asks his question that how could his wife lay an egg which is not his Muhammed assures him that his wife is innocent and it was a blessing from Allah Akbar Sadaka gets convinced because it is Allahrsquos prophet who have said so He has restored his trust in his wife also

43

Shias are a group of Muslims who give more importance to Ali than other Khalifas Ali was the fourth Khalifa and one of Muhammedrsquos first disciples He was prophetrsquos close relative and used to write down Vahiyu (messages of Quran revealed to Muhammed through Jibreel from Allah)for him He was one among the ten people whom the prophet gave news of assured entry to heaven Alirsquos mother had given him the name Haider which means lion But he was known in the name Ali (one who is in heights)which his father called him Ali grew up in Muhammedrsquos house under his guidance It helped him to learn good characteristics early in life He didnrsquot lower his head in front of any idols when idol worship was very prominent in Mecca It was the prophetrsquos wife Khadeeja who believed in Muhammed first and second it was Ali The brave Ali was ready to die protecting Muhammed The prophet had married his youngest daughter Fathima to Ali Ali had fought in the battles of Badr Uhud Hantak Khaibar and Hunain In his last days the prophet came to the mosque supporting his hand on Alirsquos shoulder Ali had a main role in the death ceremony of the prophet Historians records that Ali had expectation that prophet would select him as his successor Knowledge bravery justice and simple life were some of his qualities He had every means to lead a luxurious life but he didnrsquot lead one He bought the same kind of dress for him self and his servant He went to the market himself and carried things from there to home by himself He lead a very simple life

There are several reasons for Alirsquos rule as the fourth Khalifa not being a complete success Many had lead an opulent life because of the prosperous times before Many people turned against Ali who instructed a simple life and strict control in money transactions So he didnrsquot get the support of people who wanted a luxurious life Another reason is the indiscipline of people who were with Ali Some people deliberately tried to create trouble Ibn Sabu was the one behind that Constant attempts were made to evoke the emotions of blind favoritism and person worship which Islam strongly forbids among people which made them to hate each other Propaganda that Ali being close relative was the righteous successor of Muhammed to be the first Khalifa and that right was snatched

Alirsquos history

44

away from him was spread by them Even though Ali publicly and clearly denied that claim in places like Egypt Bazra Koofa and Yemen wrong thoughts got spread Efforts of enemies of Islam to attack the religion from within itself started to see success Troubles grew as because of the differences in thinking and polarizations Tendencies of animosity created problem like in the time of Uzman The group of people who stood for Ali naturally portrayed his character in a higher position It is a result of this that a group among world Muslims do glorify Ali Viewing from this back ground pakshipattu have influenced Kerala Muslims in Shiaism

45

Naduthoppilrsquos Pakshipattu have faced a lot of criticisms from the beginning Some scholars have even banned reading it because it tells a fictitious story about the prophet The criticisms are that there is no such an event in the history and it is non-islamic and it would create misconceptions in the society All these criticisms should be looked upon but there is another dimension to it which everybody agrees that is itrsquos popularity This is a song which have been read sung and enjoyed by the common muslim a lot Thousands of its copies got printed Clarity in language simplicity in representation appropriate abstractions and augmentations and crystal clear language are the qualities of PakshipattuIt became popular because it is entertaining The male bird expelled his wife because he had doubt in her chastity His need to save the girl in Ifreethrsquos fort reflects his opinion to protect womanrsquos morality Ali does this adventure because he recognizes it The issue which the female bird raises in front of the prophet is also the same The song suggests that man and woman should trust each other

Criticisms

46

Pakshipattu is full of awesome picturisations The age of Akbar Sadaka is not mentioned in pakshipattu The poet gives us clues to guess it in a strange and beautiful way

പേിശിൽ ഈ ഭമിയിൽ ിൽകലകല കാലതലതല പേിവശാതലത ഭമി ഞാൻ അഞലച ിറം കണലട മലപിാൽ ഭമി അതല വപാല ിറമായി പിലവയാ ഭമി അതല വവളലളിതലതറയായി വവളലളിതലതറരപായി വചലപതറയായി വചലപതറരപായി ഇേലപ തറയായി മണലണതറയായിടലടഞലച റലറാണലടായി (I have seen earth in five colors It was golden in the beginning Then it became silver Then it turned bronze and then iron It has been 500 years since it has turned earth colored)

The scientific basis of this transformation should be questioned But the transformation of time and space have been beautifully illustrated in these lines If inspiring awe in the readerrsquos mind is an element of beauty in literature Naduthopil have brought his readers to the bring of itാലലപത ചവിടലട വകാണലവടതലതി ഇമാമലി (Imamali reached in just forty steps) അലതവിസലേലതിതമായി കിടകലകല കടൽ (the sea which extends till infinity) അതിലവറ കാവൽകലകാോയി േണലട ാഗങലങൾ ആ ാഗങലങളവട വലപലപം ഉദയമാം വതാടലട അസലതമം വവേയാണല (it is guarded by two snakes the length of those snakes extends from sunrise to sunset) These lines remind us of Muhyudheen Mala

ആകാശതലതിൻ മീവത ഭമികലക താവഴയം അവവേവകാടിീളം അതലതിേയരളലലാവർ (The one whose size of flag is from above the sky to below the earth)

To provide thought which guide you to infinity is characteristic of Quran It may be Quranic influence that lead mappila poets to use that kind of imagination The snake called Ibnu Umair in the song has 80 heads and 80 hoods Ali crosses the ocean sitting on it Ibnu Umair tells the marvels of the fort like this

Imagination in the Song

47

തനനാലെ കതതനന വാളണടാ കകാടടയിൽ തനനാെടികകനന ദണടണടാകകാടടയിൽ തനനാലെ കതതനന തീയണടാ കകാടടയിൽതനനാലെ വീശനന വെയണടാ കകാടടയിൽ(In the fort there is a sword which strikes by its own a pole which hits by its own a fire which burns by its own and a net which gets thrown by its own )

Magic in depiction not scientific reality is becoming evident in these lines Minds of readers and listeners get lit with wonder The depiction of things inside Ifreethrsquos fort makes evident the dangers and adventure Ali has to go through to save the girl For this poets have been using myths proverbs and supernatural powers since centuries This unique method of depiction leads the song to fulfill its purpose

48

Ali fights bravely to protect the fourth Veda Alirsquos bravery becomes evident only when the reader is convinced of his enemyrsquos huge power In Miltonrsquos world classic Paradise Lost the poet depicts devil as one with extraordinary power it was to show the greatest might of God A human level representation of that is shown in pakshipattu Even when it is agreed that the events in this story are impossible the poet tells a truth which the human race has to be convinced which is to bring purity in life The reading of Naduthoppilrsquos Pakshipattu becomes creative only when that is understood Using the secondary imagination which Coleridge says genius people possess like Aristotle had proved before imagination becomes creative this could be experienced by the reader on careful reading of Pakshipattu Like moral stories and parables the poet presents Pakshipattu Writers write stories and songs like parables to present philosophies

The prophetrsquos philosophy that even a bird should be given justice should be noticed It shouldnrsquot be meant that Pakshipattu is completely righteous There are attempts to patronize great men like Bilal and Umar who had led a saintly life The song even patronizes prophet Muhammed who is called the Darling of the Mankind But when he realizes his mistake Akbar Sadaka asks for forgiveness The poet in his excitement to praise Ali would have forgotten and written things which shouldnrsquot have been written It would be appropriate for the reader to forgive the poet for the prophetrsquos teaching was to forgive even your enemy

Message in the Song

49

There are few things which are entirely non-Islamic in Pakshipattu They shouldnrsquot by any means could be justified The serpents who guard the sea asks a favor in return of helping him cross the sea The serpents says- ldquoYou are the one who gives the card to enter paradise during the day of Khiyamat give us also cards during that dayrdquo Ali replies that he would give him a great card This is completely wrong according to Islamic principles because even the prophet canrsquot decide who enters heaven So those lines are absurd The concept that tree bends for men has beauty It is okay if its a display of respect but its impossible according to Islam The tree also has a wish since it is a Sunnath for muslims to brush teeth the tree asks to give him that Sunnath This even is also not possible In the end of the song the poet pleads to Allah to forgive him for any mistakes in the song he had committed

Errors

50

Mahathaya Mappila Sahithya Paramparyam- C N Ahammed Moulavi K K Muhammed Abdul Kareem

Mappila Shaili- N K A Latheef

Muslim Samoohika Jeevitham Malayala Novalil- Jamal Kochangadi

Pakshipattu Oru Punarvayana- Ibrahim Bevinja

Muslimingalum Kerala Samskaravum- P K Muhammed Kunji

Mappila Muslims of Kerala- Rollan E Miller

Islam in Southern India- W P Warren

Mappilapattinte Thayverukal- V K Kutty

Arabi Sahithyam- Prof V Muhammedali

Onninte darshanam- M N Karassery

Kozhikotte Muslimkalude Charithram- Parapil Muhamed Koya

Islam VIjnana Kosham

Keralathinte Samskarika Charithram- P K Gopala Krishnan

Bibliography

51

Mr M A Abdu Rahman

Prof Abdul Satar

Mr Abdulla Mogral

Mr V Abdul Gafoor

Social Revolution in a Kerala Village- Dr A Ayyappan

The Cultural Heritage in ndia- Edited by haridas Bhatacharya

Bharateeya Chinta- K Damodaran

The Growth of Islamic thought in India- Dr Tharachand

Cochin State Manual- C Achutha Menon

Courtesy

52

53

54

13

Evenhe justice system was partial It was not taken seriously even if Brahmin committed a murder but the lower casts were subjected to cruel torture even if he steals a coconut In the feudal society the fate of a large group of people were to work like slaves and get tortured like animals It could be noticed that the winds of change always came from outside the Hindu society Dr Tharachand opinionated that the lsquoBhaktirsquo movement which shattered the cast system feudalismreligious dominance and priesthood in the 16th c was the defense mantra for the Hindu society against the influence of Islamic culture3 lsquoBhaktirsquo movement which came to Kerala through Thunjathu Ezhuthachan did not bring any fundamental changes in the social structure But Hyder and Tipu ordered to collect tax on land without any consideration of cast and gave the first blow on the Brahmanical total dominance which existed here for a thousand years in Kerala Afterwards this gave rise to a peasant group who would question the feudal system It was long after Tippu had ordered for the right of women to cover their breasts and discouraging polygamy that Kerala women demanded for their right to cover their nakedness That too was Channar women who were Christians It was the Christian society who first decided to leave Hindu practices such as untouchability Thalikettu (name of an elaborate marriage ceremony of the Samanthans Nairs Maaran and Ambalavasis) and pulakuli (a custom in old Malabar A few days coming after death of a close relative are considered as PulaIf one touches a person who has pula he should immediately take a bath The bath taken to remove pula is known as Pulakuli rite) The contact with semitic cultures brought the first changes in the Hindu society This external influence is evident in the later period also Prof N Krishna Pilla opinionated that it was as a result of the visible and invisible spread of British rule and the changes it brought about that interest to learn English and modern education spread4 The works of foreign missionaries laid the foundation for the development of Malayalam language literature and education Dictionary by Herman Gundert and the early news magazines like

3 Dr Tharachand - History of Philosophy Eastern and Western p-489 Vol-14 Prof N Krishna Pillai - Kairaliyude Katha p 252 (1992)

14

lsquoPashchimatharakarsquo nurtured the reading interest of the common man The legal system which the British introduced in Malabar made both the Brahmana and the Chandala same in front of the judiciary Educational institutions which rose here and there became the energy source for the thoughts of change

The coming of press and the shift from Sanskrit to a more orally influenced prose energized the communication of the common man like never before

A notable development was the sense of identity which grew in Nair society Young Nairs raised their voice against Namboothiri relations The relations were given legal protection He got out of the chains of matrilineal and joint family systems and went in search of more freedom The improvement in technology opened new ways of livelihood in agriculture trade and other services The walls between different social groups started to collapseThe movement lead by Shri Narayana Guru among the Eezhava and Pulaya against cast system had a revolutionary task to fulfill It organized other groups of people as well The institution to humanize Brahmin started from within his own community The Muslim and Christian community wasnrsquot only spectators they also became part of these changes and assimilated from them

15

ArabiMalayalam

16

In the history of the development of languages the role of missionaries are very important Missionary activities without language which is the means of communication is impossible Where ever the the early Arabs who were the messengers of Islam went a compound language formed which was a mixture of Arabic and the native language Arabi-Malayalam is a language in Arabic script formed in Kerala Even though its main aim was religious study it became the main means of communication among the common Muslims of Kerala because of its popularity They used it in their day to day life Their letters were in Malayalam written in Arabic script A vast majority of Muslim women also knew how to read and write Arabi-Malayalam Along with the development of this compound language new kinds of literary styles also nourished it was the interest shown by this language to receive and assimilate words from any language that enriched it Even when Malayalam was an incomplete written language called ldquoVaramozhirdquo Arabi-Malayalam was rich in vocabulary It was because it assimilated words from not only Malayalam and Arabic but also Persian Sanskrit Tamil Kannada and Thulu It has words even from English The historian P A Syed Mohammed claims that even before the earliest text in Malayalam ldquoRamacharithamrdquo was written Arabi-Malayalam was in use taking clues from Arabi-Malyalam poems with Chenthamil(early Tamil) influence The people who handled this language were Muslims of Kerala especially Muslims of the Malabar region who were called Mappilas and so the language was called mappila language and Mappila literature

There are many extremely valuable books in the Arabi-Malayalam prose tradition Quran has been translated into Arabi-Malayalam Many other important texts have been translated from Arabic to Arabi-malayalam Not only religious books but also books on subjects such as history medicine and law were written There are many brilliant works in creative writing in Arabi-Malayalam The earliest novels in Malayalam are Pulleli kunju(1882) Kundalatha(1884) and Indhulekha(1889) the Arabi -Malayalam translation of the Persian novel Chardarvesh is older than all of them Alif laila va Laila which are the Arabian tales was translated by

ArabiMalayalam Languageand LiteratureTranslated from the original aricle Mappila Sahithyam from the study Mappilasaili by NKA Latheef published by Vachanam Books Calicut First published July 2010

17

Kariyan kunjumoosa There are many books of which authors remain anonymous

Many newspapers and magazines were in circulation in Arabi-Malayalam Syed Sanavullah Makthi Thangal is notable in this field A century ago he ran a newspaper called ldquoThuhfathul Akhyarrdquo Till now its acknowledged that ldquoHidayathul Ikhwanrdquo by Syed Abdulla Koya Thangal who died in 1908 is the first ever Arabi-Malyalam magazine Many scholars have written Arabi-Malayalam dictionaries which shows the development of the language Muhammad Koya Thangal wrote a trilingual dictionary Arabic Malayalam and Sanskrit

Social reformists such as Sanavulla Makthi Thangal Chalilakathu Kunju muhammad haji Vakkam Abdul khader moulavi Kulangara Veetil Moythu Musliyar and Seythalikkutty Master tried to improve the Arabi-Malayalam script to nurture Mappila literature along with the developing language Makthi Thangalrsquos Mouleemul Ikhvan (1910) was written improved script Vakkom Abdul Khader Moulavi gave modern form to the symbols Mappila language before and after these improvements are very different Following is an excerpt from the Arabi-Malyalam Quran translation by Mayinkutty Elaya in 1867 He translated 7th verse from chapter 39 as follows

ldquoവവാേ കറലറം വചയലവത തടി ചമകലകയിലലല രേവറ വവാേ തടിലവറ കറലറതലതിവ പിലവ ിങലങവള റേലേിവകലവകാവളലലയായിേികലകം ിങലങളലകലകവളലല മടങലങം താം ിങലങൾ അമൽ വചയയലലരാലല ആയിേലിേില അങലങതലവത യാവല വകാണലടല ിങലങരളാടല അവൻ േിശയം അേവികലകലതല മലം ിചയം തലവ അലലലാവയാകലതല അറിയലരാായിേികലകം ഖലലേകളിലവറയകതളലള യാവലവകാണലടല ഒകലവകയംrdquo

18

In 1961 K Ummar Moulavi translated the same as follows

ldquoയാവതാേ കറലറകലകാേം രവവറാോളവട കറലറം വഹികലകകയിലലല പിലവ ിങലങളവട ാഥലവറയടകലകവലകലകാണല ിങലങളവട മടകലകം അപലരപാൾ ിങലങൾ േലപവേലതതിചലച വകാണലടിേലതിവ പറലറി അവൻ ിങലങരളാടല പറയം ിശലചയമായം അവൻ ഹദയങലങളിലളലളതിവപറലറി അറിയലവാണലrdquo

It would be felt as the language of Arab-Malayalam in the early works were not pure All the ancient texts has the same defect There is an opinion that Ramacharitham is not even a Malayalam text The language then was a mixed language Naturally Arabi-Malyalam also has that influence The limitation in the script was a major reason Change happens in the language after change in the script Even though many people wrote with interest gradually Arabi-Malyalam faced decline The improvement in public education changed the condition of Arabi-malayalam as the main medium of communication Malayalam started to be used as the day to day language Even though a number of poems were written in Arabi-Malalyalam after that also

19

lsquoArabicrsquo is a word more connected with a language beyond being a name of a group tribe or a place It is the youngest among semitic languages Among the semitic languages like Hebrew Suryani Arabic Assyrian Babylonian Ethiopian Phoenician Aramaic and Sabian Arabic is the most prevalent language in use in all the fields today Hebrew is the official language of Israel Suryani is used in some Christian churches for religious rituals Among the rest only Ethiopian is alive today1 Arabic has more semitic character in grammar and pronunciation than itrsquos sister languages and the protection of the language must have been thought a part of Arab culture and racial purity There is reason for this- ldquoGeographically the Arabs lead a very isolated life Mixing with other groups of people were impossible for them Therefor no other culture could shed lights on their civilizationrdquo2

The early Muslims who had Arabic as their mother tongue believed that not only their religious beliefs and traditions and cultural identity but also their language should not be destroyed by the attacks from other cultures Arabic was not only the means of communication for them but it was the holy language in which the Holy text was revealed Nothing should get mixed in it The structure of Arabic language is such that a small change in the pronunciation would make a huge change in the meaning Multiple meanings of a single word makes Arabic vocabulary very vast Because of all these reasons the regional languages in the lands where they went with the message of Islam created a problem for the early Muslims There were efforts to find solution for this problem in the beginning of Islam itself A new programm for the Arabs to teach Arabic was created by a ruler named Hajjab Ibnu Yusuf in Hijra 60 The method was giving one or more dots under or above of some characters and adding few other symbols3 In that way new mixed languages were born in many lands where the Muslims convoys went In Iran with the commence of Islam along with the Zoroastrian religion Pahlavi language also disappeared The Persian language became richer using the Arabic alphabet The same happened in Turkey also 80 of the vocabulary in modern Turkish language is from Arabic The

Kerala Muslims Language and Literature

Translation of excerpts from the article Samoohya Jeevitham Malayalanovalil from the study Muslim Samoohya Jeevitham Malayala Novalil by Jamal Kochangadi published by Kerala Sahithya Akademi Thrissur First published in March 1998

1 Prof V Muhammad Ali - Arabi sahithyam (Kerala Bhasha Institute)2 T Jamal Muhammed - Arabikalude Charithram (Kerala Bhasha Institute)3 Dr P M Abdul rahman - Sankara Bahasha Shaili (Institute of Mappila studies)

20

influence of Arabic on Hindi gave birth to Hindustani and Urdu Mali language is written in Arabic script It was because of this strategy by the early Muslims that mixed languages like ArabiTamil ArabiKannada ArabiSindhi ArabiPunjabi and ArabiBengali were born ArabiMalayalam is also part of it

The idea that the Vedas are so divine and that they shouldnrsquot be written was the reason behind the tradition of learning by reciting Recitations by Brahmins and Quran recitations by Muslims are examples of that belief4

The orthodox Muslims till recent times believed that it is wrong to even step on the chalk dust fallen from writing Arabic words There were a number of Arabic scholars in Kerala because of the ancient connection the land has to the language There are many Arabic books in Kerala which are not there in Arabic or any other Muslim countries5 lsquoPathu Kithabukalrsquo was used for basic education Khaidul Jamia by Ahmed Rafthani is believed to be the first Arabic text written by a Keralite Ponnani Valiya Sainudheen Makhdhoom (1468-1521) have written many Arabic texts including both prose and poems Shaikh Sainudheen second is the author of the famous book Fathahul Mueen Thuhfathul Mujahidheen written by Cheriya Sainudheem Makhdoom is the early historical text which paved the way for people in search for the history of Kerala Assaiful Bathar by Mampuaram Syed Alavi Thangal was a rebellious text against the British government The early Muslims assimilated from the local language and culture as well It was Malabar Muslims who spread Kolezhuthu (Derived from vattezhuthu and written using narayam on plam leaves) It was in use till the 19th c

Even though ArabiMalayalam started as a means for religious preaching and day to day communication later on it became a powerful medium for the Mappila imagination The Muslim scholars of that time might have thought that because most texts in Malayalam were about Hindu mythology learning Malayalam language would lead to movement away from the religion It might also be a reason for the birth of ArabiMalayalam Muslims of that

4 P K Muhammed Kunji - Deseeyodgradhanam oru Padanam (Current Books 1987)5 P M Muhammed Moulavi - Keralathile Arabi Granthakaranmar (Kerala Muslim Directory 1960)

21

time had designed secret number languages like Akkakettu and secret languages like Mykurudu6 Akkakettu is a special code language like Abjad in Arabic in which they communicate through numbers Even though later on they inter-mixed with the main stream Kerala society a tendency to alienate from the main stream have been a characteristic of the Muslim society It points towards a complex duality in the social personality Muhyudheen Mala by Qazi Muhammed is the earliest work in ArabiMalayalam There is no other text which has influenced the Muslim history in Kerala like it had All Muslim women had to learn Muhyudheen Mala to get married during that time This text says the legend of a saint named Shaikh Sainudheen and it wasnrsquot in accordance with the Islamic ideals based on monotheism But itrsquos literary beauty and musical quality gained popularity among the people Its influence was like that of the Bhakti movement in Kerala

It was almost during the same time period that both Adhyatma Ramayanam by Thunjathu Ezhuthachan and Muhyudheen Mala by Qazi Muhammed got popular among the Hindu-Muslim societies It was the time when the Portuguese came It was a time when non-Brahmins were denied learning Vedas that Ezhuthachan who was a non-Brahmin came with the Kilipattu The work of Ezhuthachan gave Dravidian character to the Malayalam language which was ridden with Sanskrit words Many Dravidian words and usages could be seen in Muhiyudheen Mala as well

Muhiyudheen Mala also has the Tamil flavor which many ancient texts and Sandhesha kavyas have7 Muhiyudheen Mala was written approximately 420 years ago Thunjanrsquos periode is also the same His Ramayana was written in thaliyola and kept in homes The part he played in popularizing Malayalam script gave him the title of the lsquofather of the languagersquo The place Thunjanrsquos Ramayana got in Hindu homes Myhiyudheen Mala had in Muslim homes Mappilappattu was a medium for Muslims to express their aesthetic sense and imagination While men sang Kissa pattu women enjoyed

6 M N Karassery - Onninte darshanam (Poorna Publications Kozhikode)7 P K Muhammed Kunjhi - Muslimkalum Kerala Samskaravum p 205

22

singing Sabeena Pattu together There is an opinion that they are similar to Harikatha kaalakshepam and Paatakam8 Till recently father and daughter used to write to each other in Arabimalyalam in poetic style There is a song called Vasoori keerthana Mala which describes about 18 different kinds of small pox There is a song on Ashtanga Hridayam Theyyam and Narikkali were part of Muharram celebration of the Dawoodi Muslims who were Shias and Dhakni muslims who were Hanafis After some time the scholars prohibited it declaring it non-Islamic

Moyin Kutty Vaidyar wrote a brilliant love poem called Badarul muneer Huznul Jamal inspired from a Persian story Even though many of his songs were inspired from persian tales they became different with his unique writing style It was Moyin kutty vaidyar who wrote with a background of kerala even before Ulloor wrote Uma Keralam which is considered to be the first poem to have a real Kerala backdrop by many scholars9

The roots of mappila pattu goes into the Kerala culture At the same time they didnrsquot lose touch with Arabian poetic devices and style of singing and interest towards Arabic vocabulary They are a result of cultural interaction There were efforts to modernize and use Sanskrit words on Arabimalayalam poetry Badar song by Chakeeri Moytheen Kutty is one of them

News papers religious magazines and even the first magazine for women were published in ArabiMalayalam Once even political pamphlets were printed in ArabiMalayalam During the time of Malabar riots Britishers banned many books Cheroor Chintu was one among them All these shows the influence this mixed language and literature had among the common Muslim people

Many Mappila songs are based on Arab and Persian stories The name for the section of Kessa pattu itself suggests that they are about stories Char Darvez which was published in Hijra 1303 is a translation of a Persian novel Even though the book the Great History Mappila Literature says that Alavudheen Khamar Samaan Umarayyar Ameer Hamza Gulzanobar Zubaida Zainaba and Khilar

8 Parappil Muhammad Koya - Kozhikotte Muslimkalude Charithram9 Balakrishnan Vallikkunnu - Samanthara Sahithya Veekshanam Moyinkutty Vaidyarude Krithikalil

23

Nabiye Kanda Nafeeza are novels in ArabiMalyalam they donrsquot fit into modern idea of a novel

Many of these novels had deformed and handicapped Malayalam in them It could be said that works like these from those who call themselves as scholars held many young Muslim people from learning their mother tongue and pulled them back from rising to the modern times and remain illiterate This was a danger caused by a some religious scholars ldquoIt is sad that some people write and publish without knowing any language structure pronunciation or grammarrdquo10 says Sanavulla makthi Thangal who was a social reformer and scholar in the ends of 19th c During the juncture when malayalam got separated from its Dravidian roots and got influenced from Sanskrit and Chantamil Muslims did not pay much attention to their mother tongue The time during when Mappila Muslims did their religious practices and preachings in Arabic and communicated in their limited rustic language alienated them Its literature including Mappila songs got limited in the Muslim population itself Non-Muslims who couldnrsquot read ArabiMalayalam were not able to read or enjoy them Even though it is necessary that research in depth should be done about works writers in ArabiMalayalam and the time period being a mixed language it couldnrsquot be said that it will exist or it should exist It has fulfilled its duty as a medium of a an age and bid goodbye Now it is not possible to develop a language with complicated words from foreign languages There is nothing to mourn upon the fact that during this time of printing press and unification of language ArabiMalayalam is drowning in the mainstream language 11

10 Sanaulla Makthi thangal - Sampoorna krithikal11 Dr K N Ezhuthachan - Arabi Malayalathinte Bhavi

24

Mappila Songs

25

Music and arts have a timeless influence on the society It is the medium through which creativity has been transferred from generations in written and oral forms even to the illiterateIt allowed the working class enjoy the sweetness and bitterness of literary creative experience

Like in any other society Mappila songs are result of the Muslim invasion in the Malayali coasts Evidently Mappila songs should be seen as a metaphor for the creation of social awareness It is very unscientific to approach arts and music with a consideration to age grouping because its not distant for even the illiterate

Mappila songs Arabi-Malayalam becomes relevant because of the cultural originality in their tunes which came from generations to generations The creativity in the tunes is of importance because it is known to even the illiterate Folk songs reflect life in them unlike the short-lived instrumental music in films A scientific research is necessary in the field of mappila songs in which magical realism flows though itrsquos veins

For women whom education and literacy were a distant dream particularly the Muslim women Mappila songs were a medium which united different generations together To the Muslim women to whom education were prohibited Mappila songs were a rising song given by the invasive Muslim civilization Other religious groups like Christians also had their own folk song tradition which had the same consequences

The presence of a semitic society came to Kasargode along with the ship of Malik Deenar Sermons didnrsquot establish the presence of that society and make it stand the test of time They successfully got mixed with the native culture in KeralaAs a result of that kind of unification that a mappila song culture is prevalent for generations in the Mogral village in Kasargode More than an inborn talent music is life itself for them

Mappila songs were rising songs and declaration of freedom for Muslim women who were denied education by the vested interests

Mappila SongsIntroduction

26

of priesthood and male domination The acceptance to mappila songs in which the prophet and birds were the characters was beyond what their author had thought The lsquomalarsquos (songs) are rich with hero worship and there are stories about heroines also like in Nafeesathu Mala

Music is used in medical treatments now It is not so long before that to console a woman giving pregnancy women sat around her and sang Nafeesathu Mala There were songs to give spirit to the warrior going for battle There are lullabies and satirical songs in Arabi-Malayalam which still people sing

Many Arabi-Malayalam songs are influenced by magical realism The messages from the immortal art forms and even the doubts which they awake influence peoplersquos minds Theatre and music have an integral part in the social changes in Kerala Literacy was the guiding light for renaissance Art can shed light in peoplersquos minds and trigger revolution Even though there are Mappila songs in Arabi-Malayalam and pure Malayalam which influence people irrespective of their age beyond entertainment itrsquos influence spreads on the backdrop of God worship and hero worship therefor mappila songs in Arabi-Malayalam are treasures in language and culture They become ever living because of the clarity in their cultural background

Art and music forms are symbols of a live society Arabi-Malayalam songs could be seen as agents of indirect woman empowerment

There are Mappila songs for every occasion like birth death marriage feast offerings to God football agriculture battles and loveThere are Mappila songs in kannada also There are set rules and grammar for this range of music Encouraging language is encouraging humanity The works of TUbaid and Moyikutty Vaidyar should be studied closely These are invaluable assets for present from the past A new generation of Mappila song writers and instant poets are a unique experience in the village of Mogral A generation in whose

27

veins the sweet tunes of Mappila songs are dissolved will makeanyone wonder The style of their singing underlines the humanitarian face of music It is not only language but also the culture which is being transferred with the songs Mappila songs are guiding lights in the journey of life

Arabi-Malayalam which shed the light of informal education for the Muslim woman who was denied literacy and education could only be seen as a streak of light in the dark cloudy sky when viewed through the rear view mirror of time Pakshipattu written on Khalifa Ali radiating hero worship could be read on the grounds of Shiaism Mappila songs have turned to the form of worship and offering to God in certain sects

Mappila songs shouldnrsquot be rated on the basis of new trends and popularity votes of today This poetic stream of self expression should be read on the basis of literary values as well as its influence on social and cultural spaces

For the people of a Holy book which called itrsquos people to read and recite Mappila songs are steel swords It is not only poetic justice that like the ishals which doesnrsquot stop raining and changes night into day centuries ago it was the Islamic invasion that gave the magical wand of magical realism to Spain

28

Mappila songs have a very important place in the songs of Kerala G Shankara Pilla says ldquo It may be difficult for one to enter into the complex lsquoManipravalamrsquo(mixed language) of Arabi-Malayalam into its poetic devices and decorations but once these hurdles are crossed a magical world of is awaiting himrdquo Many poems rich with poetic devices such as upamalangaram ulprekshalangaram and uniuqe ideas are there The rhyming sequences in Mappila songs leave poets of other language perplexed The main kinds of rhyming are kambi kazhuthu valkkambi and valinmel kambi Unique vrithams (essentially a tune or a rhythm) are speciality of mappila songs The songs which are bound to the rules are more beautiful Many different branches like padappat (war song) kissappatu(story song) mangalappattu(wedding song) maduhu pattu(stories of saints) thalolappattu(lullabies) upadeshappattu(advice songs) and malappattu(offering song) The songs of our grand parents come from a time beyond our perception handed over through many generations

There are many songs printed in Arabi-Malayalam whose author or the time which they were written are unknown Aadi mutual puranam Oppana murukkam Mylanjippattu Mazhaya ammayippattu Pazhaya Mihraj pattukal Hakhana Kombu Vakavalippattu Daniel nabi kissappattu Isa nabi kissappattu Thrikkalyanappattu Noolmala khanda kavyam Prophet Ibrahim kissappattu Pazhaya valiya kachavadappattu Jaufar thayyarppattu Mundirbunuaveel kissappattu Pazhaya yaseed pattu Falurathul khudsu oppanappattu Aandu hashu pattu Puthiya thrikkalyanappattu Muthumala multhasiminte pattu Malik ibnu deenar kissappattu and Vafathu kissappattu are only few of them There are many other handwritten poems also Among these is the ldquoMappila Ramayanamrdquo which Dr M N Karassery discovered The mappila flavor in the song is very interesting

കലം മലയം രകറികലകീഞലഞ വശമലപഞലവഞേകലകം വലവാേ സലദേിലാവണലവറ വപങലങളമലമാ രപാലവപേതലവതാേ പാതാളതലതിവല സൽതലതരാവേ മിലം വപാചലചണി കമമണി േീവി ശർപണഖകാലകലവകടി ഹലാകലകി സൽതലതാൻ മയയതലതായി ശീലംരകടലരടാൾകലകിലം രവണം മാപലപിളവയാല

Mappila Songs History and InfluenceTranslated from the original aricle Mappila Pattukal from the study Mappilasaili by NKA Latheef published by Vachanam Books Calicut First published July 2010

29

ആങലങളലാവണ ോജാരവാടല സങലങതിവശാലലലിവപങലങളല കണലടാൽ സമമതമാവണലവേവശാലലലി

These are few lines from Mappila Ramayanam It has similarities to the folksongs from Northern Kerala called lsquoVadakkan apttukalrsquo C N Ahammed Moulavi and K K Muhammed Abdul Kareem found two epic poems unpublished and authors anonymous One of them tells history of the battle of Badar and the lines are very ancient The other epic poem is lsquoRausulgulrsquo which gives historic description Few lines from the part which talks about the valor of Hazrath Ali

ആകം അസദലലലതങലങൾ അലലവത പലിരപാൽ പടയിൽ വീകം അലിയാർ സിഫതലതം വിേതലതവതാേല പാേിൽ

Many of the songs by anonymous poets are very popular lsquoAadhi muthal puraanamrsquo is a very ancient wedding song lsquoOppana murukkamrsquo is also a very old song

മാണികലകാമണിമതലത മഹമലമദിാ മഹേലേതാൽ യദർതളലളാ തിേിരാകലകാരല തിേിരാകലകം തിേിവവാളിവതിാവല തിേിവവാളി വവമലപിദിമിർ വപാങലങി

The style of ancient lsquoMylanchirsquo songs go like thisമണിമറയിൽ സവേലകലകം തലിലാവയ പീഡം അപലപീഡം ഏറിപലരപായല ഒപലപ വവകലരകണം ഒപലപ കാണാൻ വപേിരയാൻ തണ രവണം വപേിമയിലളലള മലാഇകലകലമാേം സഫല ഒപലപിചലചളലള മലാഇകലകതലവതലലലാേം വിശവയലിവയലലലാേം ഒേമിചിേലാവേ

Old lsquoAmmayippattursquo is a witty songഅപലപങലങൾ പലവിധം വകാടതലതമലമായി അലങലകാേം മികചലരചമാൽ വകാടതലത മലംആടവാൻ ആളകൾ വപൻേലടിയകൾ വയതലതിോരതടവാൻ കാകലക അളിയൻ ഹാജർ

30

A list of Mappila dishes and drinks could be seen in the song There are songs which lists all the jwellary and dress items used by Mappila women There are many Kissa songs(songs describing story of heroes) written by anonymous poets Most of them are epic stories about prophets and saints Following is a song about Jesus Christ called Isa Nabi Kissappattu This song was found and published by the first ever Mappila translator of Quran Mayan Kutty Elaya Relying on lines from Quran and Bible the poet writes

ഒേ വാകലകം ായൻവയലലിചലച ഉതലതിേം രകടലടാരോ ഉതലതലറാൻ മണലണലമർയം താം അരമാദം അേിവയ ജിേല േീൽ ഉേതലതല മണലണലടതലരതാതംരപാൾ ആദേവരലലലാേി പയലതല പളലളയിൽ ആയതയല പിേിഞലഞ അവിടലല അലല ജിേല േീൽ ഉശർല രപായല പിശകാവത മങലകവയറലറില ഈശാേി വചാലാേല

The tales of prophets and saints could also be seen in lullabies which follow oppana songs Lines from a lullaby which touches the childhood of prophet Muhammed

താരലാലം താരലാലം താഹാ േിരയ താരലാലം വകാളലളലാൾ തായി ഹലീമാതാലതലതിൽ അലലലംരപാൽ എലലലാം വലിതാൻ താമേപമണം ാളിൽ ഹലീമാ

lsquoMalappattursquo (offering songs) are a special branch of mappila songs They are about the lives of saints honoring them There are many anonymous songs in this category also Following are few lines fromlsquoAbdu Rahmanubnu Ouf Kissarsquo to show how ancient they are

കാമീൻ അതയലവറ ഹേീേല േിരയാടല കറം പിേിശം മികചലരചാർ അസലഹാേി രകാമാവതയലലവറ മഖതിരവലണലടിരഖാജാേി വാശം മാറാവത ിലരാവർ ാമം അേലദേഹിമാവല വപറലവറാവർ വലലലേിദീിൽ മാരലാ ശിചിടലരടാവർ

31

ചീമാരാവടറലറം പിേിശം മികചലരചാവർ ഒേമയിൽ രലലല തലാകം പിേിഞലവഞാവർ ഒകലകവകാടതലത സഹദായി ടലരാവർ

A number of Mala songs were written by known and unknown poets following the footprints of this song Muhiyudheen mala Badar mala Rifai mala Nafeesathu mala Manjakkulam mala Mampuram mala Malappuram mala and Muhdu mala are all popular Mala songs Depending on the common knowledge till today lsquoMuhyudheen Malarsquo written by Khazi Muhammed of Calicut is the earliest poem to have the poetrsquos name and written year printed It is stated in the song itself that it was written in the Malayalam calendar year 782

വകാലലലം വയലടലടവയലപതേണലടിൽ ഞാൻ വകാതലവതൻ ഇമലമാവലവ റലറയമലപതഞലഞമലമൽ മതലതം മാണികലകവം ഒലായി രകാതലത രപാൽ മഹിയദീൻ മാരലവ രകാതലവത ഞാൻ രലാകരേ

Muhiyudheen Mala praises the great scholar and spiritual teacher Sheikh Abdul Khader Jeelani

കപലപി അകതലതളലള വസലതവിവ രപാവല കാമാൻ ഞാൻ ിങലങവള ഖലലേകം എലരാരവർ രതീചലച വവചലചപലരപാൾ ഉറമലപ ചാലിടലട രപാൽ തിശ അവവേപലരപാഴം ആവണലണമളലരളാവർകളവ പറലലലാ എലളലള രചാലാവേ കളലളലവറ കയയലിവല വപാല വകാടതലരതാവർകിയിലലലാകലകാലം കിവയ വകാടതലരതാവർകേിഞലഞ മേതലതിലരമൽ കായായല ിറചലരചാവർ

Even though it has some idealistic flaws from the viewpoint of religion the poem is very beautiful It is older than Thunjathu Ezhuthachanrsquos Adhyatma ramayanam and itrsquos simplicity and originality is laudable The unique narrative style of Muhyudheen Mala could be seen later only in the works of Kunjayin Musliyar who was a great scholar and had a unique sense of humor lsquoKappappattursquo is a very beautiful metaphorical poem written by him The song starts with comparing human body to a ship

32

ചായൽ ഒേ കപലപലണലടല മകലകല ചാഞലഞവളലല പാണലടിചലചാവണാൻപത ീളം This ship is being attacked by four kinds of thieves

ാലണലടല കളലളർ ഉഴവല ചേലം ാണാവദ ാലം അതല ാലപാഗം മാലം തടിയിചലച രലാകേിമലമലം മൽഊവതല അസാസീലവമാല Wealth desire for the body men and the cursed devil are the four sea thieves

കണലടിടലടറിവാരാ കണലണിരലലല വപാടലടാ കാേരണാർ വചാലര വചാൽ രകടലടിരലലല വപാടലടാപണലടളലരളാർ വചാലലലിലല പതിേണലരടാ വപാടലടാ പയല തല പാലിലല കയലപണലരടാ വപാടലടാ പടലടം വപാളിഞലഞാൽ പറകലകാരമാ വപാടലടാ പാലം മറിഞലഞാൽ കടകലകാരമാ വപാടലടാ പണലണിയം വചാലലലാമാരകകരമാ വപാടലടാ രവടലടാളർ കാതിലല കടിടലരടാ വപാടലടാ

lsquoNoolmalarsquo is another devotional song written by Kunjayin Musliyar Itrsquos style is different from that of Mala pattu The poet expresses his love and respect to prophet Muhammed through the song and lists all the great qualities of the prophet He expresses his extreme desire to see the prophetrsquos face and ends the lsquoNool maduhursquo Kunjayin Musliyar who preached the religion with a sense of humor lived during 1700rsquos There are a number of famous jokes on him connecting Mangattachan and the King Zamorin Noolmala is 300 years old Muhiyudheen Mala and Noolmala have a difference of 130 years In between these two books we donrsquot know exatctly how many books were written lsquoValiya Naseehathu Malarsquo by Manakkantakathu Kunjikkoya Thangal is a poem written during that time He wrote it during Hijra 1052 Muslim women used to depend on this poem for basic religious education

33

ഈടം മഹലശറ ചടം വകാടമയിൽ വയതലതിേ രപാടലടികലകേയരമഖലേകൾ രതടം അലരേതലതല ഹഖകൾ കിടലടവാൻ തകലരകാവേപാതലതല പിടികടലവതലതിോ കടം പിടിയിൽ വിടതിമയമിവല കാണം മലകലകല സമഹായ കടകലകാേിൽ ാടം പലിശ ഭജിതലതളലളവർ പളലളാ ാശതലതിൽ വിങലങി കംവകാണലടവർ വീളം വീളം അവർ രമൽ ശശതലതാം കാഫിറം വിതറി പരലകലകടലടം രകറി ടകലകരമ

lsquoSafalamaalarsquo by Shujayi Moythu Musliyar is a song which reminds of Kunjayin Musliyarrsquos visionary songs It was written in Hijra 1316 He included things from the beginning of the world to the life of the prophet Here are few spiritual and philosophical advices

ാളില രപാകടലവട ാവളയാകടലവട ാരളകലകല ാവള ഈ ീളം വിടലടാടലവട ഓടല രകാടാ ഇടം വലം േണലരട ഓരോരോ സാ അതലതിൽ മാറലറങലങളണലരട ആടല ോലസലഥിതി േണലട രവവറ അൽ പകവലലവർകലകാേംഭപലരപവേ കടല വകാലലലങലങൾ മാസങലങലാഴലചലച വടികൾ കണകലകിൽ ിലായസിൽ തീർചലച വതടലിവർ ിലവ മണല വീടലടിരലകലക തലജം ീ രാകലകല വപാൻ വീടിരലകലകല അകകലകണല തറലാവക രാകലവകാല രമാടാ ഉൾസാേം ഓർതലതാൽ ഉറങലങാരമാ രകടാ മഖകണലണടയലകകലകൾ തറകലകടലവട മാടാ മടിടലട വപാലവചപലപിൽ മതലതണലടല രകടാ പകൽ കണലണടചലചാൽ ഇേളാരമാ വപാടലടാ പലതം പിടിചലചാൽ ഫജലർ ആരമാ വപാടലടാ തടലടി തറകലകൾ ഉറപലവപലത വപാടലടാ തിലാപഴതലതിൻ േചിവയലത വപാടലടാ ാടലടാലലപൽ വലലലല വിളയരമാ വപാടലടാ വപാടലടാ ിലമലതളലളിപലപിൻ രചാേകലകടലടാ പിൻ ഇലല കാടലടം വപാറകലകല വകാടലടാ വപടലടാരലാ ചതലത ചകമരലലലാ വപാടലടാ

34

പറിൽഉടൽകലകല േഹമാം വപാടലടാ മാം വേിപലപാൻ അലങലകാേമാവക മലതം ഭേിചലചിങലങ പിലതലം ആകാ മാരറം കാടലടിൽ ീ പഞലഞാലം രപാോ മതലതിൻ േഹർ കണലടല ചാടലയലം രപാോ കരലലലാലടലടായിേം വപാൻവിലകലകരലലല വകാടലട ിറയല കൽകലവകാേ കാശല കരലലല ഇവലലലല വചാലലലി ിറയലകലകാരമാ പരവ അലലലൽ പറഞലഞ മകടലടാരമാ വകാരവ വകാലലലം മലകലകില കലലപ കിടലടി കടാടിപാടല തതലതവയ കിടലടി വതലലലം ഒഴികഴിവിലലലരലലലാ കടലടി തലിഷലടം വിടലടാരമ രപാലിഷലടം കടലടി

The influence of mysticism could be seen in Safalamaala The poet doesnrsquot lock us in the prison of spirituality but he talks about a life of virtue based on dharma He evokes the powers of humanity and wakes up the soul

Moyinkutty Vaidyar and Chettuvay Pareekkutty were poets who created a new path different than the religious traditional Mappila songs While the traditional poems connected even the love stories to the lives of the saints and made it divine these poets gave poetic form to the raw emotions of the common man Moyinkutty Vaidyar (1852-1892) was the first poet to write a love story poem with all its true charm Even though he lived for only 40 years his contribution to Malayalam is unforgettable The poet who loved nature and flowers could evoke romance in the listeners He wrote an immortal love poem called lsquoBadarul Muneer Huznul Jamalrsquo Shooranadu Kunjan Pilla evaluated this as a genius work which all of the Keralites together if tried wouldnrsquot achieve now This is an example of his descriptive ability

പമാകളാരണ ഹസലൽ ജമാൽ പലാേതാളം മികലരത േീവി രഹമങലങൾ വമതലവത പണിചിതലതിേംാമങലങൾ എണലണിപറഞലഞാൽ തീോ വേതല ചിങലകാേം പണലവട േീവി

35

കമാകലകായലചലചകലക തപലപവമലതാം കതലതം തഖലതിൽ മേവം േീവി മേതകതലതകിലം വഞറിലതടതലത മാണികലകയലകലകയല േണലവടറിലത വീശിപേകലകിതലമടിയം കിതലതല വപേമാൾ കഴതലതം വചേിപം വകാണലടല കേിരപാൽ ഇടതം വലതിടലടലി കണലപിേി വവടലടിചലചഴടലടീടലിൽ വേിൽ മദം തേിതലവതരാകലകം പവിഴരപാലചലചണലടാവല രപാലചിേിതം വപാഞലചിേി തലവ ടചലചായലിൽ പമാതലരതവി വേവല തലിൽ

Moyinkutty Vaidyar also wrote well known battle songs like Badru Uhdu and Malappuram Including Saleekathu Kilathi maala and songs based on Panchatantra called lsquoElippadarsquo he wrote 12 khanda kavyas With this transformation initiated by Moyinkutty Vaidyar Mappila poets felt more freedom to choose their subject The number of subjects which were written upon later shows that Songs like lsquoThengaappattursquo and lsquoMangaappattursquowhich are connected to the Kerala culture were written Contemporary issues were written upon A number of poets came forward to sing against the superstitions and malpractices in the society Few lines from the poem lsquoDurachara Mardhanamrsquo by Marakkar Musliyar When false stories about Shaikh in Muthupetta and Koottayi Vellatha painting divinity on them were getting spread he satirically wrote

മതലതപലരപടലടകലകല രപായവർ വലര മഴവൻ കളവവല പലർലവ അതലതേം തലവ കടലടായി വവളലളം അതിാൽ പലർലതം കളലളം

There were talented women poets like P K Haleema V Ayishakkutty Kandathil Kunjamina and Puthooru Amina Sparks against abuse of women could be seen in some poems Puthooru Amina writes against treating women like a consumable object

36

ാലഭാഗവം വലിതാ പറയല വപങലവകടലട ഉമതിലം ലലല മാേവേ കിടലടവാൻ എികലകിവലലലാേ മടലടല മടലടിൽകിടലടവവേകലകം മാരരതര വിളികലകം മടലടരലാഗിയം ഉറലറിടം പരല ചകലകേവാകലകം ഒേപടി മകലകളങലങ കളകലകിലായാൽ അടകലകവളലാകലകം വപാടലടിപലവപാേിഞലഞലതാളാം വപാേിവവയിലതലതാകം ഓളം രപായി മറലവറാേ രതാപ കണലടപിടികലകം അയയലളാ-പേഷവേ പതി പതലിമാർകലക തീേം ഇവതലവതാേ രകാളാ

There was a stream of Mappila songs touching the social life The excitement of Indiarsquos freedom struggle could be seen in many Mappila songs of that time Many mappila poets like Nallalam Beeran were put into jail T Ubaid wrote to raise the national spirit

എലതി വിണലണിൽ പതതായല കേിിഴൽ കാണല തങലങി എല ലണലടൻ രഗാപേങലങൾndashതങലങളിൽ രചാദയലം തടങലങി ചിലതയാലിംഗലലണലടല തലവറndashവതളിമഖം കേിഞലഞ മങലങി ചീർതലതാ രമരതാ വിപതലതിൻ സചകൾ കണലടടങലങി

Mappila Literature researcher K M Ahammed wrote ldquoMappilas didnrsquot sing about the local rulers or the Kings They didrsquot fall short of desire for freedom or self respect It was Mappila song writers and singers who inspired the Muslims of Kerala to fight against any oppression whether of the local rulers or the imperialist Britainrdquo

37

Akbar Sadaka Pakshipattu should be included in the group of story-songs This poem written by Naduthopil Abdulla once gained astonishing popularity in Malabar The story and its presentation in the song would blow away anyone Clarity simplicity ease and the ingredients of unique vocabulary in Kasargodian Malayalam are the characteresitics of this poemThe poet belongs to a small shore side village in Kasargode sharing border with Karnataka The slang over there is a mixture of Malyalam and Kongani

Pakshipattu

38

A bird who had lived with her husband for 40 years is subjected to husbandrsquos suspicion for lying two eggs during one day and she gets thrown out of the nest The bird pleads prophet Muhammed to convince her husband that she was innocent The prophet replies that he would end her distress if she could bring her husband to his presence The bird says that he wouldnrsquot come if she asks and says the prophet should send one of his men to which prophet asks the whereabouts of her husband The bird says that it is beyond the tall Jabal Khubais and beyond Jabal Noor and beyond a field in a hill called Thurisina Mala where prophet Moosa was born The prophet sends Bilal to fetch the male bird Bilal went there and called the birdrsquos name twice but the bird pretended that he didnrsquot hear it When Bilal got angry and called for the third time the bird showed its beak outside and asked Bilal with arrogance- ldquowho are you you kid who called me by my namerdquo When Bilal said that prophet Muhammed send him Akbar Sadhaka- the bird replied that he knew all the 312 prophets but he he hadnrsquot heard about Bilalrsquos prophet and asks him to tell his prophet that Akbar Sadaka is calling him Bilal returns and tells this to the prophet and he sends Umar Akbar Sadaka repeats whatever was said to Bilal Then the prophet thinks that if his son in law Ali was there he would have brought the bird there Ali was at a distance of 93 days gone for a battle Ali knows about Muhammedrsquos thought through dream Ali arrives at the prophetrsquos presence during Subhi morning prayer on his horse named Dul Dul It happened so because Allah asked Jibreel to shrink the earth Ali goes in search of Akbar Sadaka When Akbar Sadaka didnrsquot listen for the first two calls Ali called him for the third time in a manner that the sky and earth shivered Akbar Sadaka called Ali as Chinkapuliyar (the lion Ali) The bird said the same things as before to Ali also Ali replied that Muhammed is the 313th prophet Then the bird asked him if there was a prophet like that why was he not keeping the fourth veda in tact When Ali asked him to explain he said that the dear daughter of a sahabi named Ibnu Ubaidulla was kidnapped by Ifreeth jinn on the 3rd day of her birth and she is being brought up as an infidel for the last 16 years Why is that your prophet is not able to save herAli after hearing this marches towards King Ifreethrsquos fort There is a cave covered with a huge stone on the right side of Thurishina hill

The Story

39

It is written on it that if a human being enters into the cave he will be burnt to ashes Ali ties his horse on the stone itself and enters the fort Then Ali sees a large ocean and two huge serpents guarding it Those serpents recognizes Ali The serpents gets Ali into the fort on some conditions Then Ali sees a tree The tree tries to send Ali back but he doesnrsquot listen The tree gives keys for all the seven forts to Ali on some conditions Ali witnesses perplexing sights on opening every fort In the seventh fort Ali sees the girl who was abducted by Ifreeth guarded by a jinn Ali wakes her up Th girl says that only Ali from Mecca could enter the fort like he did She says that Ifreeth had gone for a hunting party and the sounds of his return could be heard Ifreeth on entering sees that all the forts were open and asks the girl about it Ifreeth says that he could smell man he could smell Ali When he screams and boasts that if he sees Ali he would burn him to ashes Ali jumps in front of him Ali asks Ifreeth to believe in islam but Ifreeth resents Ali then fights with the Kingrsquos guards In the end Ifreeth falls like the Uhdu hill Ali takes the girl along with him and reaches the place where Akbar Sadaka lives With the first call itself the bird greats him with saying ldquolabbaykum labbaykum labbaykumrdquo Akbar Sadaka goes along with Ali towards prophetrsquos presence saying that he is now convinced that Muhammed is the prophet Akbar Sadaka tells the prophet about his suspicion on his wife The prophet replied that it was a Kudrath (blessing from Allah) and the bird gets convinced Akbar Sadaka asks the prophet for forgiveness He takes his spouse along with him to the nest Ibnu Ubaidullarsquos daughter describes all the events happened in while she was kept in the fort In this fashion the story in the song ends happily

40

One of the most notable period in the Malayalam literature begins with Kilipattu Even though Thunjathu Ezhuthachan was the central point of this stream there are many other kinds of works like Champukkal Aattakathakal and Thullalukal Many kilippattu were written after Thunjan Even though Kilipattu are written like a bird is made to sing there are other songs in which goose coil and beetle sing the song They also could be included in the category of Kilipattu In the Akbar Sadaka song the bird asks the prophet Bilal Umar and Ali two ethical questions in poetic form The bird talks to each one of them The song could be read as praising chastity of woman Even though in the beginning the bird talks down of Muhammed in the end he apologizes and does as the prophet says Unlike Ezhuthachan who used sophisticated verses to talk about the ethical issues Naduthopil has used some perspectives which existed then and wrote about some philosophies in a not so serious manner Pakshipattu could be seen as a Mappila version of Kilipattu Those who blame Pakshipattu for contempt of the prophet should rethink based on what is said above

Kilipattu

41

Pakshipattu is a story about the loss of faith and replacement of it Stories about miracles were always used from the ancient times to spread religious belief Almost every prophet who were mentioned in Quran had many miracles associated with them They were meant to make the people of their times believe that the prophet is capable of doing things with the blessing from Allah which are not possible by normal people Many of the miracles were very majestic like splitting of the moon during Muhammedrsquos time and like the ocean split and made way for Moses There is a story about Cheraman King in Kerala who lived during the same time during when the prophet was alive that he saw the moon splitting and he converted to Islam These stories are intented make people believe that there is a power which could do any thing things majestic and beyond what they could think of In the story of Akbar Sadaka initially when the bird is asked to come see the prophet he talks down on him saying that he didnrsquot know about a prophet named Muhammed If there was a prophet named Muhammed why would such a dare thing happen like what Ifreeth did How would it happen so that daughter of a sahabi was taken away when she was just 3 days old and now itrsquos 16 years she had been held in captivity and kept as an infidel by a jinn Akbar Sadaka has lost faith in Muhammed that he was the prophet of Allah and Ali is engaged in a mission to restore it Ali enters the forbidden cave and encounters many supernatural occurrences like talking snake with 80 hoods and talking trees When he opens the forts by the keys given by the tree he sees many more miracles like fire by its own net which gets thrown by its own arrow which gets shot by its own and a wand which hits by its own afort in which a thousand women were sleeping while standing a thousand women were sleeping while sitting a thousand women were laying and sleeping Finally when he meets Ifreeth he is defeating a Waseer (guard) of Ifreeth who is 40 times bigger than Ali who had eaten 40 camels and drank 7 barrels of water Ali throws him thousands of yards up in the sky On falling down the Waseer says that if Ali catches him so that he wont die he would believe in islam Ali saves Waseer but he still doesnrsquot keep his word Ali throws him up again This time also when coming down the Waseer says the same Ali trusts him again but Allah sends Jibreel to strike Alirsquos hand so that

Story of Faith

42

the Waseer falls down and no more cheats Ali When Ali is back along with the girl a deed which would not have been possible if not for blessing from Allah and knowledge of Muhammed and valiance of Ali Akbar Sadaka becomes convinced that Muhammed is Allahrsquos prophet His faith in Muhammed and Islam is restored He goes to Muhammedrsquos presence and asks his question that how could his wife lay an egg which is not his Muhammed assures him that his wife is innocent and it was a blessing from Allah Akbar Sadaka gets convinced because it is Allahrsquos prophet who have said so He has restored his trust in his wife also

43

Shias are a group of Muslims who give more importance to Ali than other Khalifas Ali was the fourth Khalifa and one of Muhammedrsquos first disciples He was prophetrsquos close relative and used to write down Vahiyu (messages of Quran revealed to Muhammed through Jibreel from Allah)for him He was one among the ten people whom the prophet gave news of assured entry to heaven Alirsquos mother had given him the name Haider which means lion But he was known in the name Ali (one who is in heights)which his father called him Ali grew up in Muhammedrsquos house under his guidance It helped him to learn good characteristics early in life He didnrsquot lower his head in front of any idols when idol worship was very prominent in Mecca It was the prophetrsquos wife Khadeeja who believed in Muhammed first and second it was Ali The brave Ali was ready to die protecting Muhammed The prophet had married his youngest daughter Fathima to Ali Ali had fought in the battles of Badr Uhud Hantak Khaibar and Hunain In his last days the prophet came to the mosque supporting his hand on Alirsquos shoulder Ali had a main role in the death ceremony of the prophet Historians records that Ali had expectation that prophet would select him as his successor Knowledge bravery justice and simple life were some of his qualities He had every means to lead a luxurious life but he didnrsquot lead one He bought the same kind of dress for him self and his servant He went to the market himself and carried things from there to home by himself He lead a very simple life

There are several reasons for Alirsquos rule as the fourth Khalifa not being a complete success Many had lead an opulent life because of the prosperous times before Many people turned against Ali who instructed a simple life and strict control in money transactions So he didnrsquot get the support of people who wanted a luxurious life Another reason is the indiscipline of people who were with Ali Some people deliberately tried to create trouble Ibn Sabu was the one behind that Constant attempts were made to evoke the emotions of blind favoritism and person worship which Islam strongly forbids among people which made them to hate each other Propaganda that Ali being close relative was the righteous successor of Muhammed to be the first Khalifa and that right was snatched

Alirsquos history

44

away from him was spread by them Even though Ali publicly and clearly denied that claim in places like Egypt Bazra Koofa and Yemen wrong thoughts got spread Efforts of enemies of Islam to attack the religion from within itself started to see success Troubles grew as because of the differences in thinking and polarizations Tendencies of animosity created problem like in the time of Uzman The group of people who stood for Ali naturally portrayed his character in a higher position It is a result of this that a group among world Muslims do glorify Ali Viewing from this back ground pakshipattu have influenced Kerala Muslims in Shiaism

45

Naduthoppilrsquos Pakshipattu have faced a lot of criticisms from the beginning Some scholars have even banned reading it because it tells a fictitious story about the prophet The criticisms are that there is no such an event in the history and it is non-islamic and it would create misconceptions in the society All these criticisms should be looked upon but there is another dimension to it which everybody agrees that is itrsquos popularity This is a song which have been read sung and enjoyed by the common muslim a lot Thousands of its copies got printed Clarity in language simplicity in representation appropriate abstractions and augmentations and crystal clear language are the qualities of PakshipattuIt became popular because it is entertaining The male bird expelled his wife because he had doubt in her chastity His need to save the girl in Ifreethrsquos fort reflects his opinion to protect womanrsquos morality Ali does this adventure because he recognizes it The issue which the female bird raises in front of the prophet is also the same The song suggests that man and woman should trust each other

Criticisms

46

Pakshipattu is full of awesome picturisations The age of Akbar Sadaka is not mentioned in pakshipattu The poet gives us clues to guess it in a strange and beautiful way

പേിശിൽ ഈ ഭമിയിൽ ിൽകലകല കാലതലതല പേിവശാതലത ഭമി ഞാൻ അഞലച ിറം കണലട മലപിാൽ ഭമി അതല വപാല ിറമായി പിലവയാ ഭമി അതല വവളലളിതലതറയായി വവളലളിതലതറരപായി വചലപതറയായി വചലപതറരപായി ഇേലപ തറയായി മണലണതറയായിടലടഞലച റലറാണലടായി (I have seen earth in five colors It was golden in the beginning Then it became silver Then it turned bronze and then iron It has been 500 years since it has turned earth colored)

The scientific basis of this transformation should be questioned But the transformation of time and space have been beautifully illustrated in these lines If inspiring awe in the readerrsquos mind is an element of beauty in literature Naduthopil have brought his readers to the bring of itാലലപത ചവിടലട വകാണലവടതലതി ഇമാമലി (Imamali reached in just forty steps) അലതവിസലേലതിതമായി കിടകലകല കടൽ (the sea which extends till infinity) അതിലവറ കാവൽകലകാോയി േണലട ാഗങലങൾ ആ ാഗങലങളവട വലപലപം ഉദയമാം വതാടലട അസലതമം വവേയാണല (it is guarded by two snakes the length of those snakes extends from sunrise to sunset) These lines remind us of Muhyudheen Mala

ആകാശതലതിൻ മീവത ഭമികലക താവഴയം അവവേവകാടിീളം അതലതിേയരളലലാവർ (The one whose size of flag is from above the sky to below the earth)

To provide thought which guide you to infinity is characteristic of Quran It may be Quranic influence that lead mappila poets to use that kind of imagination The snake called Ibnu Umair in the song has 80 heads and 80 hoods Ali crosses the ocean sitting on it Ibnu Umair tells the marvels of the fort like this

Imagination in the Song

47

തനനാലെ കതതനന വാളണടാ കകാടടയിൽ തനനാെടികകനന ദണടണടാകകാടടയിൽ തനനാലെ കതതനന തീയണടാ കകാടടയിൽതനനാലെ വീശനന വെയണടാ കകാടടയിൽ(In the fort there is a sword which strikes by its own a pole which hits by its own a fire which burns by its own and a net which gets thrown by its own )

Magic in depiction not scientific reality is becoming evident in these lines Minds of readers and listeners get lit with wonder The depiction of things inside Ifreethrsquos fort makes evident the dangers and adventure Ali has to go through to save the girl For this poets have been using myths proverbs and supernatural powers since centuries This unique method of depiction leads the song to fulfill its purpose

48

Ali fights bravely to protect the fourth Veda Alirsquos bravery becomes evident only when the reader is convinced of his enemyrsquos huge power In Miltonrsquos world classic Paradise Lost the poet depicts devil as one with extraordinary power it was to show the greatest might of God A human level representation of that is shown in pakshipattu Even when it is agreed that the events in this story are impossible the poet tells a truth which the human race has to be convinced which is to bring purity in life The reading of Naduthoppilrsquos Pakshipattu becomes creative only when that is understood Using the secondary imagination which Coleridge says genius people possess like Aristotle had proved before imagination becomes creative this could be experienced by the reader on careful reading of Pakshipattu Like moral stories and parables the poet presents Pakshipattu Writers write stories and songs like parables to present philosophies

The prophetrsquos philosophy that even a bird should be given justice should be noticed It shouldnrsquot be meant that Pakshipattu is completely righteous There are attempts to patronize great men like Bilal and Umar who had led a saintly life The song even patronizes prophet Muhammed who is called the Darling of the Mankind But when he realizes his mistake Akbar Sadaka asks for forgiveness The poet in his excitement to praise Ali would have forgotten and written things which shouldnrsquot have been written It would be appropriate for the reader to forgive the poet for the prophetrsquos teaching was to forgive even your enemy

Message in the Song

49

There are few things which are entirely non-Islamic in Pakshipattu They shouldnrsquot by any means could be justified The serpents who guard the sea asks a favor in return of helping him cross the sea The serpents says- ldquoYou are the one who gives the card to enter paradise during the day of Khiyamat give us also cards during that dayrdquo Ali replies that he would give him a great card This is completely wrong according to Islamic principles because even the prophet canrsquot decide who enters heaven So those lines are absurd The concept that tree bends for men has beauty It is okay if its a display of respect but its impossible according to Islam The tree also has a wish since it is a Sunnath for muslims to brush teeth the tree asks to give him that Sunnath This even is also not possible In the end of the song the poet pleads to Allah to forgive him for any mistakes in the song he had committed

Errors

50

Mahathaya Mappila Sahithya Paramparyam- C N Ahammed Moulavi K K Muhammed Abdul Kareem

Mappila Shaili- N K A Latheef

Muslim Samoohika Jeevitham Malayala Novalil- Jamal Kochangadi

Pakshipattu Oru Punarvayana- Ibrahim Bevinja

Muslimingalum Kerala Samskaravum- P K Muhammed Kunji

Mappila Muslims of Kerala- Rollan E Miller

Islam in Southern India- W P Warren

Mappilapattinte Thayverukal- V K Kutty

Arabi Sahithyam- Prof V Muhammedali

Onninte darshanam- M N Karassery

Kozhikotte Muslimkalude Charithram- Parapil Muhamed Koya

Islam VIjnana Kosham

Keralathinte Samskarika Charithram- P K Gopala Krishnan

Bibliography

51

Mr M A Abdu Rahman

Prof Abdul Satar

Mr Abdulla Mogral

Mr V Abdul Gafoor

Social Revolution in a Kerala Village- Dr A Ayyappan

The Cultural Heritage in ndia- Edited by haridas Bhatacharya

Bharateeya Chinta- K Damodaran

The Growth of Islamic thought in India- Dr Tharachand

Cochin State Manual- C Achutha Menon

Courtesy

52

53

54

14

lsquoPashchimatharakarsquo nurtured the reading interest of the common man The legal system which the British introduced in Malabar made both the Brahmana and the Chandala same in front of the judiciary Educational institutions which rose here and there became the energy source for the thoughts of change

The coming of press and the shift from Sanskrit to a more orally influenced prose energized the communication of the common man like never before

A notable development was the sense of identity which grew in Nair society Young Nairs raised their voice against Namboothiri relations The relations were given legal protection He got out of the chains of matrilineal and joint family systems and went in search of more freedom The improvement in technology opened new ways of livelihood in agriculture trade and other services The walls between different social groups started to collapseThe movement lead by Shri Narayana Guru among the Eezhava and Pulaya against cast system had a revolutionary task to fulfill It organized other groups of people as well The institution to humanize Brahmin started from within his own community The Muslim and Christian community wasnrsquot only spectators they also became part of these changes and assimilated from them

15

ArabiMalayalam

16

In the history of the development of languages the role of missionaries are very important Missionary activities without language which is the means of communication is impossible Where ever the the early Arabs who were the messengers of Islam went a compound language formed which was a mixture of Arabic and the native language Arabi-Malayalam is a language in Arabic script formed in Kerala Even though its main aim was religious study it became the main means of communication among the common Muslims of Kerala because of its popularity They used it in their day to day life Their letters were in Malayalam written in Arabic script A vast majority of Muslim women also knew how to read and write Arabi-Malayalam Along with the development of this compound language new kinds of literary styles also nourished it was the interest shown by this language to receive and assimilate words from any language that enriched it Even when Malayalam was an incomplete written language called ldquoVaramozhirdquo Arabi-Malayalam was rich in vocabulary It was because it assimilated words from not only Malayalam and Arabic but also Persian Sanskrit Tamil Kannada and Thulu It has words even from English The historian P A Syed Mohammed claims that even before the earliest text in Malayalam ldquoRamacharithamrdquo was written Arabi-Malayalam was in use taking clues from Arabi-Malyalam poems with Chenthamil(early Tamil) influence The people who handled this language were Muslims of Kerala especially Muslims of the Malabar region who were called Mappilas and so the language was called mappila language and Mappila literature

There are many extremely valuable books in the Arabi-Malayalam prose tradition Quran has been translated into Arabi-Malayalam Many other important texts have been translated from Arabic to Arabi-malayalam Not only religious books but also books on subjects such as history medicine and law were written There are many brilliant works in creative writing in Arabi-Malayalam The earliest novels in Malayalam are Pulleli kunju(1882) Kundalatha(1884) and Indhulekha(1889) the Arabi -Malayalam translation of the Persian novel Chardarvesh is older than all of them Alif laila va Laila which are the Arabian tales was translated by

ArabiMalayalam Languageand LiteratureTranslated from the original aricle Mappila Sahithyam from the study Mappilasaili by NKA Latheef published by Vachanam Books Calicut First published July 2010

17

Kariyan kunjumoosa There are many books of which authors remain anonymous

Many newspapers and magazines were in circulation in Arabi-Malayalam Syed Sanavullah Makthi Thangal is notable in this field A century ago he ran a newspaper called ldquoThuhfathul Akhyarrdquo Till now its acknowledged that ldquoHidayathul Ikhwanrdquo by Syed Abdulla Koya Thangal who died in 1908 is the first ever Arabi-Malyalam magazine Many scholars have written Arabi-Malayalam dictionaries which shows the development of the language Muhammad Koya Thangal wrote a trilingual dictionary Arabic Malayalam and Sanskrit

Social reformists such as Sanavulla Makthi Thangal Chalilakathu Kunju muhammad haji Vakkam Abdul khader moulavi Kulangara Veetil Moythu Musliyar and Seythalikkutty Master tried to improve the Arabi-Malayalam script to nurture Mappila literature along with the developing language Makthi Thangalrsquos Mouleemul Ikhvan (1910) was written improved script Vakkom Abdul Khader Moulavi gave modern form to the symbols Mappila language before and after these improvements are very different Following is an excerpt from the Arabi-Malyalam Quran translation by Mayinkutty Elaya in 1867 He translated 7th verse from chapter 39 as follows

ldquoവവാേ കറലറം വചയലവത തടി ചമകലകയിലലല രേവറ വവാേ തടിലവറ കറലറതലതിവ പിലവ ിങലങവള റേലേിവകലവകാവളലലയായിേികലകം ിങലങളലകലകവളലല മടങലങം താം ിങലങൾ അമൽ വചയയലലരാലല ആയിേലിേില അങലങതലവത യാവല വകാണലടല ിങലങരളാടല അവൻ േിശയം അേവികലകലതല മലം ിചയം തലവ അലലലാവയാകലതല അറിയലരാായിേികലകം ഖലലേകളിലവറയകതളലള യാവലവകാണലടല ഒകലവകയംrdquo

18

In 1961 K Ummar Moulavi translated the same as follows

ldquoയാവതാേ കറലറകലകാേം രവവറാോളവട കറലറം വഹികലകകയിലലല പിലവ ിങലങളവട ാഥലവറയടകലകവലകലകാണല ിങലങളവട മടകലകം അപലരപാൾ ിങലങൾ േലപവേലതതിചലച വകാണലടിേലതിവ പറലറി അവൻ ിങലങരളാടല പറയം ിശലചയമായം അവൻ ഹദയങലങളിലളലളതിവപറലറി അറിയലവാണലrdquo

It would be felt as the language of Arab-Malayalam in the early works were not pure All the ancient texts has the same defect There is an opinion that Ramacharitham is not even a Malayalam text The language then was a mixed language Naturally Arabi-Malyalam also has that influence The limitation in the script was a major reason Change happens in the language after change in the script Even though many people wrote with interest gradually Arabi-Malyalam faced decline The improvement in public education changed the condition of Arabi-malayalam as the main medium of communication Malayalam started to be used as the day to day language Even though a number of poems were written in Arabi-Malalyalam after that also

19

lsquoArabicrsquo is a word more connected with a language beyond being a name of a group tribe or a place It is the youngest among semitic languages Among the semitic languages like Hebrew Suryani Arabic Assyrian Babylonian Ethiopian Phoenician Aramaic and Sabian Arabic is the most prevalent language in use in all the fields today Hebrew is the official language of Israel Suryani is used in some Christian churches for religious rituals Among the rest only Ethiopian is alive today1 Arabic has more semitic character in grammar and pronunciation than itrsquos sister languages and the protection of the language must have been thought a part of Arab culture and racial purity There is reason for this- ldquoGeographically the Arabs lead a very isolated life Mixing with other groups of people were impossible for them Therefor no other culture could shed lights on their civilizationrdquo2

The early Muslims who had Arabic as their mother tongue believed that not only their religious beliefs and traditions and cultural identity but also their language should not be destroyed by the attacks from other cultures Arabic was not only the means of communication for them but it was the holy language in which the Holy text was revealed Nothing should get mixed in it The structure of Arabic language is such that a small change in the pronunciation would make a huge change in the meaning Multiple meanings of a single word makes Arabic vocabulary very vast Because of all these reasons the regional languages in the lands where they went with the message of Islam created a problem for the early Muslims There were efforts to find solution for this problem in the beginning of Islam itself A new programm for the Arabs to teach Arabic was created by a ruler named Hajjab Ibnu Yusuf in Hijra 60 The method was giving one or more dots under or above of some characters and adding few other symbols3 In that way new mixed languages were born in many lands where the Muslims convoys went In Iran with the commence of Islam along with the Zoroastrian religion Pahlavi language also disappeared The Persian language became richer using the Arabic alphabet The same happened in Turkey also 80 of the vocabulary in modern Turkish language is from Arabic The

Kerala Muslims Language and Literature

Translation of excerpts from the article Samoohya Jeevitham Malayalanovalil from the study Muslim Samoohya Jeevitham Malayala Novalil by Jamal Kochangadi published by Kerala Sahithya Akademi Thrissur First published in March 1998

1 Prof V Muhammad Ali - Arabi sahithyam (Kerala Bhasha Institute)2 T Jamal Muhammed - Arabikalude Charithram (Kerala Bhasha Institute)3 Dr P M Abdul rahman - Sankara Bahasha Shaili (Institute of Mappila studies)

20

influence of Arabic on Hindi gave birth to Hindustani and Urdu Mali language is written in Arabic script It was because of this strategy by the early Muslims that mixed languages like ArabiTamil ArabiKannada ArabiSindhi ArabiPunjabi and ArabiBengali were born ArabiMalayalam is also part of it

The idea that the Vedas are so divine and that they shouldnrsquot be written was the reason behind the tradition of learning by reciting Recitations by Brahmins and Quran recitations by Muslims are examples of that belief4

The orthodox Muslims till recent times believed that it is wrong to even step on the chalk dust fallen from writing Arabic words There were a number of Arabic scholars in Kerala because of the ancient connection the land has to the language There are many Arabic books in Kerala which are not there in Arabic or any other Muslim countries5 lsquoPathu Kithabukalrsquo was used for basic education Khaidul Jamia by Ahmed Rafthani is believed to be the first Arabic text written by a Keralite Ponnani Valiya Sainudheen Makhdhoom (1468-1521) have written many Arabic texts including both prose and poems Shaikh Sainudheen second is the author of the famous book Fathahul Mueen Thuhfathul Mujahidheen written by Cheriya Sainudheem Makhdoom is the early historical text which paved the way for people in search for the history of Kerala Assaiful Bathar by Mampuaram Syed Alavi Thangal was a rebellious text against the British government The early Muslims assimilated from the local language and culture as well It was Malabar Muslims who spread Kolezhuthu (Derived from vattezhuthu and written using narayam on plam leaves) It was in use till the 19th c

Even though ArabiMalayalam started as a means for religious preaching and day to day communication later on it became a powerful medium for the Mappila imagination The Muslim scholars of that time might have thought that because most texts in Malayalam were about Hindu mythology learning Malayalam language would lead to movement away from the religion It might also be a reason for the birth of ArabiMalayalam Muslims of that

4 P K Muhammed Kunji - Deseeyodgradhanam oru Padanam (Current Books 1987)5 P M Muhammed Moulavi - Keralathile Arabi Granthakaranmar (Kerala Muslim Directory 1960)

21

time had designed secret number languages like Akkakettu and secret languages like Mykurudu6 Akkakettu is a special code language like Abjad in Arabic in which they communicate through numbers Even though later on they inter-mixed with the main stream Kerala society a tendency to alienate from the main stream have been a characteristic of the Muslim society It points towards a complex duality in the social personality Muhyudheen Mala by Qazi Muhammed is the earliest work in ArabiMalayalam There is no other text which has influenced the Muslim history in Kerala like it had All Muslim women had to learn Muhyudheen Mala to get married during that time This text says the legend of a saint named Shaikh Sainudheen and it wasnrsquot in accordance with the Islamic ideals based on monotheism But itrsquos literary beauty and musical quality gained popularity among the people Its influence was like that of the Bhakti movement in Kerala

It was almost during the same time period that both Adhyatma Ramayanam by Thunjathu Ezhuthachan and Muhyudheen Mala by Qazi Muhammed got popular among the Hindu-Muslim societies It was the time when the Portuguese came It was a time when non-Brahmins were denied learning Vedas that Ezhuthachan who was a non-Brahmin came with the Kilipattu The work of Ezhuthachan gave Dravidian character to the Malayalam language which was ridden with Sanskrit words Many Dravidian words and usages could be seen in Muhiyudheen Mala as well

Muhiyudheen Mala also has the Tamil flavor which many ancient texts and Sandhesha kavyas have7 Muhiyudheen Mala was written approximately 420 years ago Thunjanrsquos periode is also the same His Ramayana was written in thaliyola and kept in homes The part he played in popularizing Malayalam script gave him the title of the lsquofather of the languagersquo The place Thunjanrsquos Ramayana got in Hindu homes Myhiyudheen Mala had in Muslim homes Mappilappattu was a medium for Muslims to express their aesthetic sense and imagination While men sang Kissa pattu women enjoyed

6 M N Karassery - Onninte darshanam (Poorna Publications Kozhikode)7 P K Muhammed Kunjhi - Muslimkalum Kerala Samskaravum p 205

22

singing Sabeena Pattu together There is an opinion that they are similar to Harikatha kaalakshepam and Paatakam8 Till recently father and daughter used to write to each other in Arabimalyalam in poetic style There is a song called Vasoori keerthana Mala which describes about 18 different kinds of small pox There is a song on Ashtanga Hridayam Theyyam and Narikkali were part of Muharram celebration of the Dawoodi Muslims who were Shias and Dhakni muslims who were Hanafis After some time the scholars prohibited it declaring it non-Islamic

Moyin Kutty Vaidyar wrote a brilliant love poem called Badarul muneer Huznul Jamal inspired from a Persian story Even though many of his songs were inspired from persian tales they became different with his unique writing style It was Moyin kutty vaidyar who wrote with a background of kerala even before Ulloor wrote Uma Keralam which is considered to be the first poem to have a real Kerala backdrop by many scholars9

The roots of mappila pattu goes into the Kerala culture At the same time they didnrsquot lose touch with Arabian poetic devices and style of singing and interest towards Arabic vocabulary They are a result of cultural interaction There were efforts to modernize and use Sanskrit words on Arabimalayalam poetry Badar song by Chakeeri Moytheen Kutty is one of them

News papers religious magazines and even the first magazine for women were published in ArabiMalayalam Once even political pamphlets were printed in ArabiMalayalam During the time of Malabar riots Britishers banned many books Cheroor Chintu was one among them All these shows the influence this mixed language and literature had among the common Muslim people

Many Mappila songs are based on Arab and Persian stories The name for the section of Kessa pattu itself suggests that they are about stories Char Darvez which was published in Hijra 1303 is a translation of a Persian novel Even though the book the Great History Mappila Literature says that Alavudheen Khamar Samaan Umarayyar Ameer Hamza Gulzanobar Zubaida Zainaba and Khilar

8 Parappil Muhammad Koya - Kozhikotte Muslimkalude Charithram9 Balakrishnan Vallikkunnu - Samanthara Sahithya Veekshanam Moyinkutty Vaidyarude Krithikalil

23

Nabiye Kanda Nafeeza are novels in ArabiMalyalam they donrsquot fit into modern idea of a novel

Many of these novels had deformed and handicapped Malayalam in them It could be said that works like these from those who call themselves as scholars held many young Muslim people from learning their mother tongue and pulled them back from rising to the modern times and remain illiterate This was a danger caused by a some religious scholars ldquoIt is sad that some people write and publish without knowing any language structure pronunciation or grammarrdquo10 says Sanavulla makthi Thangal who was a social reformer and scholar in the ends of 19th c During the juncture when malayalam got separated from its Dravidian roots and got influenced from Sanskrit and Chantamil Muslims did not pay much attention to their mother tongue The time during when Mappila Muslims did their religious practices and preachings in Arabic and communicated in their limited rustic language alienated them Its literature including Mappila songs got limited in the Muslim population itself Non-Muslims who couldnrsquot read ArabiMalayalam were not able to read or enjoy them Even though it is necessary that research in depth should be done about works writers in ArabiMalayalam and the time period being a mixed language it couldnrsquot be said that it will exist or it should exist It has fulfilled its duty as a medium of a an age and bid goodbye Now it is not possible to develop a language with complicated words from foreign languages There is nothing to mourn upon the fact that during this time of printing press and unification of language ArabiMalayalam is drowning in the mainstream language 11

10 Sanaulla Makthi thangal - Sampoorna krithikal11 Dr K N Ezhuthachan - Arabi Malayalathinte Bhavi

24

Mappila Songs

25

Music and arts have a timeless influence on the society It is the medium through which creativity has been transferred from generations in written and oral forms even to the illiterateIt allowed the working class enjoy the sweetness and bitterness of literary creative experience

Like in any other society Mappila songs are result of the Muslim invasion in the Malayali coasts Evidently Mappila songs should be seen as a metaphor for the creation of social awareness It is very unscientific to approach arts and music with a consideration to age grouping because its not distant for even the illiterate

Mappila songs Arabi-Malayalam becomes relevant because of the cultural originality in their tunes which came from generations to generations The creativity in the tunes is of importance because it is known to even the illiterate Folk songs reflect life in them unlike the short-lived instrumental music in films A scientific research is necessary in the field of mappila songs in which magical realism flows though itrsquos veins

For women whom education and literacy were a distant dream particularly the Muslim women Mappila songs were a medium which united different generations together To the Muslim women to whom education were prohibited Mappila songs were a rising song given by the invasive Muslim civilization Other religious groups like Christians also had their own folk song tradition which had the same consequences

The presence of a semitic society came to Kasargode along with the ship of Malik Deenar Sermons didnrsquot establish the presence of that society and make it stand the test of time They successfully got mixed with the native culture in KeralaAs a result of that kind of unification that a mappila song culture is prevalent for generations in the Mogral village in Kasargode More than an inborn talent music is life itself for them

Mappila songs were rising songs and declaration of freedom for Muslim women who were denied education by the vested interests

Mappila SongsIntroduction

26

of priesthood and male domination The acceptance to mappila songs in which the prophet and birds were the characters was beyond what their author had thought The lsquomalarsquos (songs) are rich with hero worship and there are stories about heroines also like in Nafeesathu Mala

Music is used in medical treatments now It is not so long before that to console a woman giving pregnancy women sat around her and sang Nafeesathu Mala There were songs to give spirit to the warrior going for battle There are lullabies and satirical songs in Arabi-Malayalam which still people sing

Many Arabi-Malayalam songs are influenced by magical realism The messages from the immortal art forms and even the doubts which they awake influence peoplersquos minds Theatre and music have an integral part in the social changes in Kerala Literacy was the guiding light for renaissance Art can shed light in peoplersquos minds and trigger revolution Even though there are Mappila songs in Arabi-Malayalam and pure Malayalam which influence people irrespective of their age beyond entertainment itrsquos influence spreads on the backdrop of God worship and hero worship therefor mappila songs in Arabi-Malayalam are treasures in language and culture They become ever living because of the clarity in their cultural background

Art and music forms are symbols of a live society Arabi-Malayalam songs could be seen as agents of indirect woman empowerment

There are Mappila songs for every occasion like birth death marriage feast offerings to God football agriculture battles and loveThere are Mappila songs in kannada also There are set rules and grammar for this range of music Encouraging language is encouraging humanity The works of TUbaid and Moyikutty Vaidyar should be studied closely These are invaluable assets for present from the past A new generation of Mappila song writers and instant poets are a unique experience in the village of Mogral A generation in whose

27

veins the sweet tunes of Mappila songs are dissolved will makeanyone wonder The style of their singing underlines the humanitarian face of music It is not only language but also the culture which is being transferred with the songs Mappila songs are guiding lights in the journey of life

Arabi-Malayalam which shed the light of informal education for the Muslim woman who was denied literacy and education could only be seen as a streak of light in the dark cloudy sky when viewed through the rear view mirror of time Pakshipattu written on Khalifa Ali radiating hero worship could be read on the grounds of Shiaism Mappila songs have turned to the form of worship and offering to God in certain sects

Mappila songs shouldnrsquot be rated on the basis of new trends and popularity votes of today This poetic stream of self expression should be read on the basis of literary values as well as its influence on social and cultural spaces

For the people of a Holy book which called itrsquos people to read and recite Mappila songs are steel swords It is not only poetic justice that like the ishals which doesnrsquot stop raining and changes night into day centuries ago it was the Islamic invasion that gave the magical wand of magical realism to Spain

28

Mappila songs have a very important place in the songs of Kerala G Shankara Pilla says ldquo It may be difficult for one to enter into the complex lsquoManipravalamrsquo(mixed language) of Arabi-Malayalam into its poetic devices and decorations but once these hurdles are crossed a magical world of is awaiting himrdquo Many poems rich with poetic devices such as upamalangaram ulprekshalangaram and uniuqe ideas are there The rhyming sequences in Mappila songs leave poets of other language perplexed The main kinds of rhyming are kambi kazhuthu valkkambi and valinmel kambi Unique vrithams (essentially a tune or a rhythm) are speciality of mappila songs The songs which are bound to the rules are more beautiful Many different branches like padappat (war song) kissappatu(story song) mangalappattu(wedding song) maduhu pattu(stories of saints) thalolappattu(lullabies) upadeshappattu(advice songs) and malappattu(offering song) The songs of our grand parents come from a time beyond our perception handed over through many generations

There are many songs printed in Arabi-Malayalam whose author or the time which they were written are unknown Aadi mutual puranam Oppana murukkam Mylanjippattu Mazhaya ammayippattu Pazhaya Mihraj pattukal Hakhana Kombu Vakavalippattu Daniel nabi kissappattu Isa nabi kissappattu Thrikkalyanappattu Noolmala khanda kavyam Prophet Ibrahim kissappattu Pazhaya valiya kachavadappattu Jaufar thayyarppattu Mundirbunuaveel kissappattu Pazhaya yaseed pattu Falurathul khudsu oppanappattu Aandu hashu pattu Puthiya thrikkalyanappattu Muthumala multhasiminte pattu Malik ibnu deenar kissappattu and Vafathu kissappattu are only few of them There are many other handwritten poems also Among these is the ldquoMappila Ramayanamrdquo which Dr M N Karassery discovered The mappila flavor in the song is very interesting

കലം മലയം രകറികലകീഞലഞ വശമലപഞലവഞേകലകം വലവാേ സലദേിലാവണലവറ വപങലങളമലമാ രപാലവപേതലവതാേ പാതാളതലതിവല സൽതലതരാവേ മിലം വപാചലചണി കമമണി േീവി ശർപണഖകാലകലവകടി ഹലാകലകി സൽതലതാൻ മയയതലതായി ശീലംരകടലരടാൾകലകിലം രവണം മാപലപിളവയാല

Mappila Songs History and InfluenceTranslated from the original aricle Mappila Pattukal from the study Mappilasaili by NKA Latheef published by Vachanam Books Calicut First published July 2010

29

ആങലങളലാവണ ോജാരവാടല സങലങതിവശാലലലിവപങലങളല കണലടാൽ സമമതമാവണലവേവശാലലലി

These are few lines from Mappila Ramayanam It has similarities to the folksongs from Northern Kerala called lsquoVadakkan apttukalrsquo C N Ahammed Moulavi and K K Muhammed Abdul Kareem found two epic poems unpublished and authors anonymous One of them tells history of the battle of Badar and the lines are very ancient The other epic poem is lsquoRausulgulrsquo which gives historic description Few lines from the part which talks about the valor of Hazrath Ali

ആകം അസദലലലതങലങൾ അലലവത പലിരപാൽ പടയിൽ വീകം അലിയാർ സിഫതലതം വിേതലതവതാേല പാേിൽ

Many of the songs by anonymous poets are very popular lsquoAadhi muthal puraanamrsquo is a very ancient wedding song lsquoOppana murukkamrsquo is also a very old song

മാണികലകാമണിമതലത മഹമലമദിാ മഹേലേതാൽ യദർതളലളാ തിേിരാകലകാരല തിേിരാകലകം തിേിവവാളിവതിാവല തിേിവവാളി വവമലപിദിമിർ വപാങലങി

The style of ancient lsquoMylanchirsquo songs go like thisമണിമറയിൽ സവേലകലകം തലിലാവയ പീഡം അപലപീഡം ഏറിപലരപായല ഒപലപ വവകലരകണം ഒപലപ കാണാൻ വപേിരയാൻ തണ രവണം വപേിമയിലളലള മലാഇകലകലമാേം സഫല ഒപലപിചലചളലള മലാഇകലകതലവതലലലാേം വിശവയലിവയലലലാേം ഒേമിചിേലാവേ

Old lsquoAmmayippattursquo is a witty songഅപലപങലങൾ പലവിധം വകാടതലതമലമായി അലങലകാേം മികചലരചമാൽ വകാടതലത മലംആടവാൻ ആളകൾ വപൻേലടിയകൾ വയതലതിോരതടവാൻ കാകലക അളിയൻ ഹാജർ

30

A list of Mappila dishes and drinks could be seen in the song There are songs which lists all the jwellary and dress items used by Mappila women There are many Kissa songs(songs describing story of heroes) written by anonymous poets Most of them are epic stories about prophets and saints Following is a song about Jesus Christ called Isa Nabi Kissappattu This song was found and published by the first ever Mappila translator of Quran Mayan Kutty Elaya Relying on lines from Quran and Bible the poet writes

ഒേ വാകലകം ായൻവയലലിചലച ഉതലതിേം രകടലടാരോ ഉതലതലറാൻ മണലണലമർയം താം അരമാദം അേിവയ ജിേല േീൽ ഉേതലതല മണലണലടതലരതാതംരപാൾ ആദേവരലലലാേി പയലതല പളലളയിൽ ആയതയല പിേിഞലഞ അവിടലല അലല ജിേല േീൽ ഉശർല രപായല പിശകാവത മങലകവയറലറില ഈശാേി വചാലാേല

The tales of prophets and saints could also be seen in lullabies which follow oppana songs Lines from a lullaby which touches the childhood of prophet Muhammed

താരലാലം താരലാലം താഹാ േിരയ താരലാലം വകാളലളലാൾ തായി ഹലീമാതാലതലതിൽ അലലലംരപാൽ എലലലാം വലിതാൻ താമേപമണം ാളിൽ ഹലീമാ

lsquoMalappattursquo (offering songs) are a special branch of mappila songs They are about the lives of saints honoring them There are many anonymous songs in this category also Following are few lines fromlsquoAbdu Rahmanubnu Ouf Kissarsquo to show how ancient they are

കാമീൻ അതയലവറ ഹേീേല േിരയാടല കറം പിേിശം മികചലരചാർ അസലഹാേി രകാമാവതയലലവറ മഖതിരവലണലടിരഖാജാേി വാശം മാറാവത ിലരാവർ ാമം അേലദേഹിമാവല വപറലവറാവർ വലലലേിദീിൽ മാരലാ ശിചിടലരടാവർ

31

ചീമാരാവടറലറം പിേിശം മികചലരചാവർ ഒേമയിൽ രലലല തലാകം പിേിഞലവഞാവർ ഒകലകവകാടതലത സഹദായി ടലരാവർ

A number of Mala songs were written by known and unknown poets following the footprints of this song Muhiyudheen mala Badar mala Rifai mala Nafeesathu mala Manjakkulam mala Mampuram mala Malappuram mala and Muhdu mala are all popular Mala songs Depending on the common knowledge till today lsquoMuhyudheen Malarsquo written by Khazi Muhammed of Calicut is the earliest poem to have the poetrsquos name and written year printed It is stated in the song itself that it was written in the Malayalam calendar year 782

വകാലലലം വയലടലടവയലപതേണലടിൽ ഞാൻ വകാതലവതൻ ഇമലമാവലവ റലറയമലപതഞലഞമലമൽ മതലതം മാണികലകവം ഒലായി രകാതലത രപാൽ മഹിയദീൻ മാരലവ രകാതലവത ഞാൻ രലാകരേ

Muhiyudheen Mala praises the great scholar and spiritual teacher Sheikh Abdul Khader Jeelani

കപലപി അകതലതളലള വസലതവിവ രപാവല കാമാൻ ഞാൻ ിങലങവള ഖലലേകം എലരാരവർ രതീചലച വവചലചപലരപാൾ ഉറമലപ ചാലിടലട രപാൽ തിശ അവവേപലരപാഴം ആവണലണമളലരളാവർകളവ പറലലലാ എലളലള രചാലാവേ കളലളലവറ കയയലിവല വപാല വകാടതലരതാവർകിയിലലലാകലകാലം കിവയ വകാടതലരതാവർകേിഞലഞ മേതലതിലരമൽ കായായല ിറചലരചാവർ

Even though it has some idealistic flaws from the viewpoint of religion the poem is very beautiful It is older than Thunjathu Ezhuthachanrsquos Adhyatma ramayanam and itrsquos simplicity and originality is laudable The unique narrative style of Muhyudheen Mala could be seen later only in the works of Kunjayin Musliyar who was a great scholar and had a unique sense of humor lsquoKappappattursquo is a very beautiful metaphorical poem written by him The song starts with comparing human body to a ship

32

ചായൽ ഒേ കപലപലണലടല മകലകല ചാഞലഞവളലല പാണലടിചലചാവണാൻപത ീളം This ship is being attacked by four kinds of thieves

ാലണലടല കളലളർ ഉഴവല ചേലം ാണാവദ ാലം അതല ാലപാഗം മാലം തടിയിചലച രലാകേിമലമലം മൽഊവതല അസാസീലവമാല Wealth desire for the body men and the cursed devil are the four sea thieves

കണലടിടലടറിവാരാ കണലണിരലലല വപാടലടാ കാേരണാർ വചാലര വചാൽ രകടലടിരലലല വപാടലടാപണലടളലരളാർ വചാലലലിലല പതിേണലരടാ വപാടലടാ പയല തല പാലിലല കയലപണലരടാ വപാടലടാ പടലടം വപാളിഞലഞാൽ പറകലകാരമാ വപാടലടാ പാലം മറിഞലഞാൽ കടകലകാരമാ വപാടലടാ പണലണിയം വചാലലലാമാരകകരമാ വപാടലടാ രവടലടാളർ കാതിലല കടിടലരടാ വപാടലടാ

lsquoNoolmalarsquo is another devotional song written by Kunjayin Musliyar Itrsquos style is different from that of Mala pattu The poet expresses his love and respect to prophet Muhammed through the song and lists all the great qualities of the prophet He expresses his extreme desire to see the prophetrsquos face and ends the lsquoNool maduhursquo Kunjayin Musliyar who preached the religion with a sense of humor lived during 1700rsquos There are a number of famous jokes on him connecting Mangattachan and the King Zamorin Noolmala is 300 years old Muhiyudheen Mala and Noolmala have a difference of 130 years In between these two books we donrsquot know exatctly how many books were written lsquoValiya Naseehathu Malarsquo by Manakkantakathu Kunjikkoya Thangal is a poem written during that time He wrote it during Hijra 1052 Muslim women used to depend on this poem for basic religious education

33

ഈടം മഹലശറ ചടം വകാടമയിൽ വയതലതിേ രപാടലടികലകേയരമഖലേകൾ രതടം അലരേതലതല ഹഖകൾ കിടലടവാൻ തകലരകാവേപാതലതല പിടികടലവതലതിോ കടം പിടിയിൽ വിടതിമയമിവല കാണം മലകലകല സമഹായ കടകലകാേിൽ ാടം പലിശ ഭജിതലതളലളവർ പളലളാ ാശതലതിൽ വിങലങി കംവകാണലടവർ വീളം വീളം അവർ രമൽ ശശതലതാം കാഫിറം വിതറി പരലകലകടലടം രകറി ടകലകരമ

lsquoSafalamaalarsquo by Shujayi Moythu Musliyar is a song which reminds of Kunjayin Musliyarrsquos visionary songs It was written in Hijra 1316 He included things from the beginning of the world to the life of the prophet Here are few spiritual and philosophical advices

ാളില രപാകടലവട ാവളയാകടലവട ാരളകലകല ാവള ഈ ീളം വിടലടാടലവട ഓടല രകാടാ ഇടം വലം േണലരട ഓരോരോ സാ അതലതിൽ മാറലറങലങളണലരട ആടല ോലസലഥിതി േണലട രവവറ അൽ പകവലലവർകലകാേംഭപലരപവേ കടല വകാലലലങലങൾ മാസങലങലാഴലചലച വടികൾ കണകലകിൽ ിലായസിൽ തീർചലച വതടലിവർ ിലവ മണല വീടലടിരലകലക തലജം ീ രാകലകല വപാൻ വീടിരലകലകല അകകലകണല തറലാവക രാകലവകാല രമാടാ ഉൾസാേം ഓർതലതാൽ ഉറങലങാരമാ രകടാ മഖകണലണടയലകകലകൾ തറകലകടലവട മാടാ മടിടലട വപാലവചപലപിൽ മതലതണലടല രകടാ പകൽ കണലണടചലചാൽ ഇേളാരമാ വപാടലടാ പലതം പിടിചലചാൽ ഫജലർ ആരമാ വപാടലടാ തടലടി തറകലകൾ ഉറപലവപലത വപാടലടാ തിലാപഴതലതിൻ േചിവയലത വപാടലടാ ാടലടാലലപൽ വലലലല വിളയരമാ വപാടലടാ വപാടലടാ ിലമലതളലളിപലപിൻ രചാേകലകടലടാ പിൻ ഇലല കാടലടം വപാറകലകല വകാടലടാ വപടലടാരലാ ചതലത ചകമരലലലാ വപാടലടാ

34

പറിൽഉടൽകലകല േഹമാം വപാടലടാ മാം വേിപലപാൻ അലങലകാേമാവക മലതം ഭേിചലചിങലങ പിലതലം ആകാ മാരറം കാടലടിൽ ീ പഞലഞാലം രപാോ മതലതിൻ േഹർ കണലടല ചാടലയലം രപാോ കരലലലാലടലടായിേം വപാൻവിലകലകരലലല വകാടലട ിറയല കൽകലവകാേ കാശല കരലലല ഇവലലലല വചാലലലി ിറയലകലകാരമാ പരവ അലലലൽ പറഞലഞ മകടലടാരമാ വകാരവ വകാലലലം മലകലകില കലലപ കിടലടി കടാടിപാടല തതലതവയ കിടലടി വതലലലം ഒഴികഴിവിലലലരലലലാ കടലടി തലിഷലടം വിടലടാരമ രപാലിഷലടം കടലടി

The influence of mysticism could be seen in Safalamaala The poet doesnrsquot lock us in the prison of spirituality but he talks about a life of virtue based on dharma He evokes the powers of humanity and wakes up the soul

Moyinkutty Vaidyar and Chettuvay Pareekkutty were poets who created a new path different than the religious traditional Mappila songs While the traditional poems connected even the love stories to the lives of the saints and made it divine these poets gave poetic form to the raw emotions of the common man Moyinkutty Vaidyar (1852-1892) was the first poet to write a love story poem with all its true charm Even though he lived for only 40 years his contribution to Malayalam is unforgettable The poet who loved nature and flowers could evoke romance in the listeners He wrote an immortal love poem called lsquoBadarul Muneer Huznul Jamalrsquo Shooranadu Kunjan Pilla evaluated this as a genius work which all of the Keralites together if tried wouldnrsquot achieve now This is an example of his descriptive ability

പമാകളാരണ ഹസലൽ ജമാൽ പലാേതാളം മികലരത േീവി രഹമങലങൾ വമതലവത പണിചിതലതിേംാമങലങൾ എണലണിപറഞലഞാൽ തീോ വേതല ചിങലകാേം പണലവട േീവി

35

കമാകലകായലചലചകലക തപലപവമലതാം കതലതം തഖലതിൽ മേവം േീവി മേതകതലതകിലം വഞറിലതടതലത മാണികലകയലകലകയല േണലവടറിലത വീശിപേകലകിതലമടിയം കിതലതല വപേമാൾ കഴതലതം വചേിപം വകാണലടല കേിരപാൽ ഇടതം വലതിടലടലി കണലപിേി വവടലടിചലചഴടലടീടലിൽ വേിൽ മദം തേിതലവതരാകലകം പവിഴരപാലചലചണലടാവല രപാലചിേിതം വപാഞലചിേി തലവ ടചലചായലിൽ പമാതലരതവി വേവല തലിൽ

Moyinkutty Vaidyar also wrote well known battle songs like Badru Uhdu and Malappuram Including Saleekathu Kilathi maala and songs based on Panchatantra called lsquoElippadarsquo he wrote 12 khanda kavyas With this transformation initiated by Moyinkutty Vaidyar Mappila poets felt more freedom to choose their subject The number of subjects which were written upon later shows that Songs like lsquoThengaappattursquo and lsquoMangaappattursquowhich are connected to the Kerala culture were written Contemporary issues were written upon A number of poets came forward to sing against the superstitions and malpractices in the society Few lines from the poem lsquoDurachara Mardhanamrsquo by Marakkar Musliyar When false stories about Shaikh in Muthupetta and Koottayi Vellatha painting divinity on them were getting spread he satirically wrote

മതലതപലരപടലടകലകല രപായവർ വലര മഴവൻ കളവവല പലർലവ അതലതേം തലവ കടലടായി വവളലളം അതിാൽ പലർലതം കളലളം

There were talented women poets like P K Haleema V Ayishakkutty Kandathil Kunjamina and Puthooru Amina Sparks against abuse of women could be seen in some poems Puthooru Amina writes against treating women like a consumable object

36

ാലഭാഗവം വലിതാ പറയല വപങലവകടലട ഉമതിലം ലലല മാേവേ കിടലടവാൻ എികലകിവലലലാേ മടലടല മടലടിൽകിടലടവവേകലകം മാരരതര വിളികലകം മടലടരലാഗിയം ഉറലറിടം പരല ചകലകേവാകലകം ഒേപടി മകലകളങലങ കളകലകിലായാൽ അടകലകവളലാകലകം വപാടലടിപലവപാേിഞലഞലതാളാം വപാേിവവയിലതലതാകം ഓളം രപായി മറലവറാേ രതാപ കണലടപിടികലകം അയയലളാ-പേഷവേ പതി പതലിമാർകലക തീേം ഇവതലവതാേ രകാളാ

There was a stream of Mappila songs touching the social life The excitement of Indiarsquos freedom struggle could be seen in many Mappila songs of that time Many mappila poets like Nallalam Beeran were put into jail T Ubaid wrote to raise the national spirit

എലതി വിണലണിൽ പതതായല കേിിഴൽ കാണല തങലങി എല ലണലടൻ രഗാപേങലങൾndashതങലങളിൽ രചാദയലം തടങലങി ചിലതയാലിംഗലലണലടല തലവറndashവതളിമഖം കേിഞലഞ മങലങി ചീർതലതാ രമരതാ വിപതലതിൻ സചകൾ കണലടടങലങി

Mappila Literature researcher K M Ahammed wrote ldquoMappilas didnrsquot sing about the local rulers or the Kings They didrsquot fall short of desire for freedom or self respect It was Mappila song writers and singers who inspired the Muslims of Kerala to fight against any oppression whether of the local rulers or the imperialist Britainrdquo

37

Akbar Sadaka Pakshipattu should be included in the group of story-songs This poem written by Naduthopil Abdulla once gained astonishing popularity in Malabar The story and its presentation in the song would blow away anyone Clarity simplicity ease and the ingredients of unique vocabulary in Kasargodian Malayalam are the characteresitics of this poemThe poet belongs to a small shore side village in Kasargode sharing border with Karnataka The slang over there is a mixture of Malyalam and Kongani

Pakshipattu

38

A bird who had lived with her husband for 40 years is subjected to husbandrsquos suspicion for lying two eggs during one day and she gets thrown out of the nest The bird pleads prophet Muhammed to convince her husband that she was innocent The prophet replies that he would end her distress if she could bring her husband to his presence The bird says that he wouldnrsquot come if she asks and says the prophet should send one of his men to which prophet asks the whereabouts of her husband The bird says that it is beyond the tall Jabal Khubais and beyond Jabal Noor and beyond a field in a hill called Thurisina Mala where prophet Moosa was born The prophet sends Bilal to fetch the male bird Bilal went there and called the birdrsquos name twice but the bird pretended that he didnrsquot hear it When Bilal got angry and called for the third time the bird showed its beak outside and asked Bilal with arrogance- ldquowho are you you kid who called me by my namerdquo When Bilal said that prophet Muhammed send him Akbar Sadhaka- the bird replied that he knew all the 312 prophets but he he hadnrsquot heard about Bilalrsquos prophet and asks him to tell his prophet that Akbar Sadaka is calling him Bilal returns and tells this to the prophet and he sends Umar Akbar Sadaka repeats whatever was said to Bilal Then the prophet thinks that if his son in law Ali was there he would have brought the bird there Ali was at a distance of 93 days gone for a battle Ali knows about Muhammedrsquos thought through dream Ali arrives at the prophetrsquos presence during Subhi morning prayer on his horse named Dul Dul It happened so because Allah asked Jibreel to shrink the earth Ali goes in search of Akbar Sadaka When Akbar Sadaka didnrsquot listen for the first two calls Ali called him for the third time in a manner that the sky and earth shivered Akbar Sadaka called Ali as Chinkapuliyar (the lion Ali) The bird said the same things as before to Ali also Ali replied that Muhammed is the 313th prophet Then the bird asked him if there was a prophet like that why was he not keeping the fourth veda in tact When Ali asked him to explain he said that the dear daughter of a sahabi named Ibnu Ubaidulla was kidnapped by Ifreeth jinn on the 3rd day of her birth and she is being brought up as an infidel for the last 16 years Why is that your prophet is not able to save herAli after hearing this marches towards King Ifreethrsquos fort There is a cave covered with a huge stone on the right side of Thurishina hill

The Story

39

It is written on it that if a human being enters into the cave he will be burnt to ashes Ali ties his horse on the stone itself and enters the fort Then Ali sees a large ocean and two huge serpents guarding it Those serpents recognizes Ali The serpents gets Ali into the fort on some conditions Then Ali sees a tree The tree tries to send Ali back but he doesnrsquot listen The tree gives keys for all the seven forts to Ali on some conditions Ali witnesses perplexing sights on opening every fort In the seventh fort Ali sees the girl who was abducted by Ifreeth guarded by a jinn Ali wakes her up Th girl says that only Ali from Mecca could enter the fort like he did She says that Ifreeth had gone for a hunting party and the sounds of his return could be heard Ifreeth on entering sees that all the forts were open and asks the girl about it Ifreeth says that he could smell man he could smell Ali When he screams and boasts that if he sees Ali he would burn him to ashes Ali jumps in front of him Ali asks Ifreeth to believe in islam but Ifreeth resents Ali then fights with the Kingrsquos guards In the end Ifreeth falls like the Uhdu hill Ali takes the girl along with him and reaches the place where Akbar Sadaka lives With the first call itself the bird greats him with saying ldquolabbaykum labbaykum labbaykumrdquo Akbar Sadaka goes along with Ali towards prophetrsquos presence saying that he is now convinced that Muhammed is the prophet Akbar Sadaka tells the prophet about his suspicion on his wife The prophet replied that it was a Kudrath (blessing from Allah) and the bird gets convinced Akbar Sadaka asks the prophet for forgiveness He takes his spouse along with him to the nest Ibnu Ubaidullarsquos daughter describes all the events happened in while she was kept in the fort In this fashion the story in the song ends happily

40

One of the most notable period in the Malayalam literature begins with Kilipattu Even though Thunjathu Ezhuthachan was the central point of this stream there are many other kinds of works like Champukkal Aattakathakal and Thullalukal Many kilippattu were written after Thunjan Even though Kilipattu are written like a bird is made to sing there are other songs in which goose coil and beetle sing the song They also could be included in the category of Kilipattu In the Akbar Sadaka song the bird asks the prophet Bilal Umar and Ali two ethical questions in poetic form The bird talks to each one of them The song could be read as praising chastity of woman Even though in the beginning the bird talks down of Muhammed in the end he apologizes and does as the prophet says Unlike Ezhuthachan who used sophisticated verses to talk about the ethical issues Naduthopil has used some perspectives which existed then and wrote about some philosophies in a not so serious manner Pakshipattu could be seen as a Mappila version of Kilipattu Those who blame Pakshipattu for contempt of the prophet should rethink based on what is said above

Kilipattu

41

Pakshipattu is a story about the loss of faith and replacement of it Stories about miracles were always used from the ancient times to spread religious belief Almost every prophet who were mentioned in Quran had many miracles associated with them They were meant to make the people of their times believe that the prophet is capable of doing things with the blessing from Allah which are not possible by normal people Many of the miracles were very majestic like splitting of the moon during Muhammedrsquos time and like the ocean split and made way for Moses There is a story about Cheraman King in Kerala who lived during the same time during when the prophet was alive that he saw the moon splitting and he converted to Islam These stories are intented make people believe that there is a power which could do any thing things majestic and beyond what they could think of In the story of Akbar Sadaka initially when the bird is asked to come see the prophet he talks down on him saying that he didnrsquot know about a prophet named Muhammed If there was a prophet named Muhammed why would such a dare thing happen like what Ifreeth did How would it happen so that daughter of a sahabi was taken away when she was just 3 days old and now itrsquos 16 years she had been held in captivity and kept as an infidel by a jinn Akbar Sadaka has lost faith in Muhammed that he was the prophet of Allah and Ali is engaged in a mission to restore it Ali enters the forbidden cave and encounters many supernatural occurrences like talking snake with 80 hoods and talking trees When he opens the forts by the keys given by the tree he sees many more miracles like fire by its own net which gets thrown by its own arrow which gets shot by its own and a wand which hits by its own afort in which a thousand women were sleeping while standing a thousand women were sleeping while sitting a thousand women were laying and sleeping Finally when he meets Ifreeth he is defeating a Waseer (guard) of Ifreeth who is 40 times bigger than Ali who had eaten 40 camels and drank 7 barrels of water Ali throws him thousands of yards up in the sky On falling down the Waseer says that if Ali catches him so that he wont die he would believe in islam Ali saves Waseer but he still doesnrsquot keep his word Ali throws him up again This time also when coming down the Waseer says the same Ali trusts him again but Allah sends Jibreel to strike Alirsquos hand so that

Story of Faith

42

the Waseer falls down and no more cheats Ali When Ali is back along with the girl a deed which would not have been possible if not for blessing from Allah and knowledge of Muhammed and valiance of Ali Akbar Sadaka becomes convinced that Muhammed is Allahrsquos prophet His faith in Muhammed and Islam is restored He goes to Muhammedrsquos presence and asks his question that how could his wife lay an egg which is not his Muhammed assures him that his wife is innocent and it was a blessing from Allah Akbar Sadaka gets convinced because it is Allahrsquos prophet who have said so He has restored his trust in his wife also

43

Shias are a group of Muslims who give more importance to Ali than other Khalifas Ali was the fourth Khalifa and one of Muhammedrsquos first disciples He was prophetrsquos close relative and used to write down Vahiyu (messages of Quran revealed to Muhammed through Jibreel from Allah)for him He was one among the ten people whom the prophet gave news of assured entry to heaven Alirsquos mother had given him the name Haider which means lion But he was known in the name Ali (one who is in heights)which his father called him Ali grew up in Muhammedrsquos house under his guidance It helped him to learn good characteristics early in life He didnrsquot lower his head in front of any idols when idol worship was very prominent in Mecca It was the prophetrsquos wife Khadeeja who believed in Muhammed first and second it was Ali The brave Ali was ready to die protecting Muhammed The prophet had married his youngest daughter Fathima to Ali Ali had fought in the battles of Badr Uhud Hantak Khaibar and Hunain In his last days the prophet came to the mosque supporting his hand on Alirsquos shoulder Ali had a main role in the death ceremony of the prophet Historians records that Ali had expectation that prophet would select him as his successor Knowledge bravery justice and simple life were some of his qualities He had every means to lead a luxurious life but he didnrsquot lead one He bought the same kind of dress for him self and his servant He went to the market himself and carried things from there to home by himself He lead a very simple life

There are several reasons for Alirsquos rule as the fourth Khalifa not being a complete success Many had lead an opulent life because of the prosperous times before Many people turned against Ali who instructed a simple life and strict control in money transactions So he didnrsquot get the support of people who wanted a luxurious life Another reason is the indiscipline of people who were with Ali Some people deliberately tried to create trouble Ibn Sabu was the one behind that Constant attempts were made to evoke the emotions of blind favoritism and person worship which Islam strongly forbids among people which made them to hate each other Propaganda that Ali being close relative was the righteous successor of Muhammed to be the first Khalifa and that right was snatched

Alirsquos history

44

away from him was spread by them Even though Ali publicly and clearly denied that claim in places like Egypt Bazra Koofa and Yemen wrong thoughts got spread Efforts of enemies of Islam to attack the religion from within itself started to see success Troubles grew as because of the differences in thinking and polarizations Tendencies of animosity created problem like in the time of Uzman The group of people who stood for Ali naturally portrayed his character in a higher position It is a result of this that a group among world Muslims do glorify Ali Viewing from this back ground pakshipattu have influenced Kerala Muslims in Shiaism

45

Naduthoppilrsquos Pakshipattu have faced a lot of criticisms from the beginning Some scholars have even banned reading it because it tells a fictitious story about the prophet The criticisms are that there is no such an event in the history and it is non-islamic and it would create misconceptions in the society All these criticisms should be looked upon but there is another dimension to it which everybody agrees that is itrsquos popularity This is a song which have been read sung and enjoyed by the common muslim a lot Thousands of its copies got printed Clarity in language simplicity in representation appropriate abstractions and augmentations and crystal clear language are the qualities of PakshipattuIt became popular because it is entertaining The male bird expelled his wife because he had doubt in her chastity His need to save the girl in Ifreethrsquos fort reflects his opinion to protect womanrsquos morality Ali does this adventure because he recognizes it The issue which the female bird raises in front of the prophet is also the same The song suggests that man and woman should trust each other

Criticisms

46

Pakshipattu is full of awesome picturisations The age of Akbar Sadaka is not mentioned in pakshipattu The poet gives us clues to guess it in a strange and beautiful way

പേിശിൽ ഈ ഭമിയിൽ ിൽകലകല കാലതലതല പേിവശാതലത ഭമി ഞാൻ അഞലച ിറം കണലട മലപിാൽ ഭമി അതല വപാല ിറമായി പിലവയാ ഭമി അതല വവളലളിതലതറയായി വവളലളിതലതറരപായി വചലപതറയായി വചലപതറരപായി ഇേലപ തറയായി മണലണതറയായിടലടഞലച റലറാണലടായി (I have seen earth in five colors It was golden in the beginning Then it became silver Then it turned bronze and then iron It has been 500 years since it has turned earth colored)

The scientific basis of this transformation should be questioned But the transformation of time and space have been beautifully illustrated in these lines If inspiring awe in the readerrsquos mind is an element of beauty in literature Naduthopil have brought his readers to the bring of itാലലപത ചവിടലട വകാണലവടതലതി ഇമാമലി (Imamali reached in just forty steps) അലതവിസലേലതിതമായി കിടകലകല കടൽ (the sea which extends till infinity) അതിലവറ കാവൽകലകാോയി േണലട ാഗങലങൾ ആ ാഗങലങളവട വലപലപം ഉദയമാം വതാടലട അസലതമം വവേയാണല (it is guarded by two snakes the length of those snakes extends from sunrise to sunset) These lines remind us of Muhyudheen Mala

ആകാശതലതിൻ മീവത ഭമികലക താവഴയം അവവേവകാടിീളം അതലതിേയരളലലാവർ (The one whose size of flag is from above the sky to below the earth)

To provide thought which guide you to infinity is characteristic of Quran It may be Quranic influence that lead mappila poets to use that kind of imagination The snake called Ibnu Umair in the song has 80 heads and 80 hoods Ali crosses the ocean sitting on it Ibnu Umair tells the marvels of the fort like this

Imagination in the Song

47

തനനാലെ കതതനന വാളണടാ കകാടടയിൽ തനനാെടികകനന ദണടണടാകകാടടയിൽ തനനാലെ കതതനന തീയണടാ കകാടടയിൽതനനാലെ വീശനന വെയണടാ കകാടടയിൽ(In the fort there is a sword which strikes by its own a pole which hits by its own a fire which burns by its own and a net which gets thrown by its own )

Magic in depiction not scientific reality is becoming evident in these lines Minds of readers and listeners get lit with wonder The depiction of things inside Ifreethrsquos fort makes evident the dangers and adventure Ali has to go through to save the girl For this poets have been using myths proverbs and supernatural powers since centuries This unique method of depiction leads the song to fulfill its purpose

48

Ali fights bravely to protect the fourth Veda Alirsquos bravery becomes evident only when the reader is convinced of his enemyrsquos huge power In Miltonrsquos world classic Paradise Lost the poet depicts devil as one with extraordinary power it was to show the greatest might of God A human level representation of that is shown in pakshipattu Even when it is agreed that the events in this story are impossible the poet tells a truth which the human race has to be convinced which is to bring purity in life The reading of Naduthoppilrsquos Pakshipattu becomes creative only when that is understood Using the secondary imagination which Coleridge says genius people possess like Aristotle had proved before imagination becomes creative this could be experienced by the reader on careful reading of Pakshipattu Like moral stories and parables the poet presents Pakshipattu Writers write stories and songs like parables to present philosophies

The prophetrsquos philosophy that even a bird should be given justice should be noticed It shouldnrsquot be meant that Pakshipattu is completely righteous There are attempts to patronize great men like Bilal and Umar who had led a saintly life The song even patronizes prophet Muhammed who is called the Darling of the Mankind But when he realizes his mistake Akbar Sadaka asks for forgiveness The poet in his excitement to praise Ali would have forgotten and written things which shouldnrsquot have been written It would be appropriate for the reader to forgive the poet for the prophetrsquos teaching was to forgive even your enemy

Message in the Song

49

There are few things which are entirely non-Islamic in Pakshipattu They shouldnrsquot by any means could be justified The serpents who guard the sea asks a favor in return of helping him cross the sea The serpents says- ldquoYou are the one who gives the card to enter paradise during the day of Khiyamat give us also cards during that dayrdquo Ali replies that he would give him a great card This is completely wrong according to Islamic principles because even the prophet canrsquot decide who enters heaven So those lines are absurd The concept that tree bends for men has beauty It is okay if its a display of respect but its impossible according to Islam The tree also has a wish since it is a Sunnath for muslims to brush teeth the tree asks to give him that Sunnath This even is also not possible In the end of the song the poet pleads to Allah to forgive him for any mistakes in the song he had committed

Errors

50

Mahathaya Mappila Sahithya Paramparyam- C N Ahammed Moulavi K K Muhammed Abdul Kareem

Mappila Shaili- N K A Latheef

Muslim Samoohika Jeevitham Malayala Novalil- Jamal Kochangadi

Pakshipattu Oru Punarvayana- Ibrahim Bevinja

Muslimingalum Kerala Samskaravum- P K Muhammed Kunji

Mappila Muslims of Kerala- Rollan E Miller

Islam in Southern India- W P Warren

Mappilapattinte Thayverukal- V K Kutty

Arabi Sahithyam- Prof V Muhammedali

Onninte darshanam- M N Karassery

Kozhikotte Muslimkalude Charithram- Parapil Muhamed Koya

Islam VIjnana Kosham

Keralathinte Samskarika Charithram- P K Gopala Krishnan

Bibliography

51

Mr M A Abdu Rahman

Prof Abdul Satar

Mr Abdulla Mogral

Mr V Abdul Gafoor

Social Revolution in a Kerala Village- Dr A Ayyappan

The Cultural Heritage in ndia- Edited by haridas Bhatacharya

Bharateeya Chinta- K Damodaran

The Growth of Islamic thought in India- Dr Tharachand

Cochin State Manual- C Achutha Menon

Courtesy

52

53

54

15

ArabiMalayalam

16

In the history of the development of languages the role of missionaries are very important Missionary activities without language which is the means of communication is impossible Where ever the the early Arabs who were the messengers of Islam went a compound language formed which was a mixture of Arabic and the native language Arabi-Malayalam is a language in Arabic script formed in Kerala Even though its main aim was religious study it became the main means of communication among the common Muslims of Kerala because of its popularity They used it in their day to day life Their letters were in Malayalam written in Arabic script A vast majority of Muslim women also knew how to read and write Arabi-Malayalam Along with the development of this compound language new kinds of literary styles also nourished it was the interest shown by this language to receive and assimilate words from any language that enriched it Even when Malayalam was an incomplete written language called ldquoVaramozhirdquo Arabi-Malayalam was rich in vocabulary It was because it assimilated words from not only Malayalam and Arabic but also Persian Sanskrit Tamil Kannada and Thulu It has words even from English The historian P A Syed Mohammed claims that even before the earliest text in Malayalam ldquoRamacharithamrdquo was written Arabi-Malayalam was in use taking clues from Arabi-Malyalam poems with Chenthamil(early Tamil) influence The people who handled this language were Muslims of Kerala especially Muslims of the Malabar region who were called Mappilas and so the language was called mappila language and Mappila literature

There are many extremely valuable books in the Arabi-Malayalam prose tradition Quran has been translated into Arabi-Malayalam Many other important texts have been translated from Arabic to Arabi-malayalam Not only religious books but also books on subjects such as history medicine and law were written There are many brilliant works in creative writing in Arabi-Malayalam The earliest novels in Malayalam are Pulleli kunju(1882) Kundalatha(1884) and Indhulekha(1889) the Arabi -Malayalam translation of the Persian novel Chardarvesh is older than all of them Alif laila va Laila which are the Arabian tales was translated by

ArabiMalayalam Languageand LiteratureTranslated from the original aricle Mappila Sahithyam from the study Mappilasaili by NKA Latheef published by Vachanam Books Calicut First published July 2010

17

Kariyan kunjumoosa There are many books of which authors remain anonymous

Many newspapers and magazines were in circulation in Arabi-Malayalam Syed Sanavullah Makthi Thangal is notable in this field A century ago he ran a newspaper called ldquoThuhfathul Akhyarrdquo Till now its acknowledged that ldquoHidayathul Ikhwanrdquo by Syed Abdulla Koya Thangal who died in 1908 is the first ever Arabi-Malyalam magazine Many scholars have written Arabi-Malayalam dictionaries which shows the development of the language Muhammad Koya Thangal wrote a trilingual dictionary Arabic Malayalam and Sanskrit

Social reformists such as Sanavulla Makthi Thangal Chalilakathu Kunju muhammad haji Vakkam Abdul khader moulavi Kulangara Veetil Moythu Musliyar and Seythalikkutty Master tried to improve the Arabi-Malayalam script to nurture Mappila literature along with the developing language Makthi Thangalrsquos Mouleemul Ikhvan (1910) was written improved script Vakkom Abdul Khader Moulavi gave modern form to the symbols Mappila language before and after these improvements are very different Following is an excerpt from the Arabi-Malyalam Quran translation by Mayinkutty Elaya in 1867 He translated 7th verse from chapter 39 as follows

ldquoവവാേ കറലറം വചയലവത തടി ചമകലകയിലലല രേവറ വവാേ തടിലവറ കറലറതലതിവ പിലവ ിങലങവള റേലേിവകലവകാവളലലയായിേികലകം ിങലങളലകലകവളലല മടങലങം താം ിങലങൾ അമൽ വചയയലലരാലല ആയിേലിേില അങലങതലവത യാവല വകാണലടല ിങലങരളാടല അവൻ േിശയം അേവികലകലതല മലം ിചയം തലവ അലലലാവയാകലതല അറിയലരാായിേികലകം ഖലലേകളിലവറയകതളലള യാവലവകാണലടല ഒകലവകയംrdquo

18

In 1961 K Ummar Moulavi translated the same as follows

ldquoയാവതാേ കറലറകലകാേം രവവറാോളവട കറലറം വഹികലകകയിലലല പിലവ ിങലങളവട ാഥലവറയടകലകവലകലകാണല ിങലങളവട മടകലകം അപലരപാൾ ിങലങൾ േലപവേലതതിചലച വകാണലടിേലതിവ പറലറി അവൻ ിങലങരളാടല പറയം ിശലചയമായം അവൻ ഹദയങലങളിലളലളതിവപറലറി അറിയലവാണലrdquo

It would be felt as the language of Arab-Malayalam in the early works were not pure All the ancient texts has the same defect There is an opinion that Ramacharitham is not even a Malayalam text The language then was a mixed language Naturally Arabi-Malyalam also has that influence The limitation in the script was a major reason Change happens in the language after change in the script Even though many people wrote with interest gradually Arabi-Malyalam faced decline The improvement in public education changed the condition of Arabi-malayalam as the main medium of communication Malayalam started to be used as the day to day language Even though a number of poems were written in Arabi-Malalyalam after that also

19

lsquoArabicrsquo is a word more connected with a language beyond being a name of a group tribe or a place It is the youngest among semitic languages Among the semitic languages like Hebrew Suryani Arabic Assyrian Babylonian Ethiopian Phoenician Aramaic and Sabian Arabic is the most prevalent language in use in all the fields today Hebrew is the official language of Israel Suryani is used in some Christian churches for religious rituals Among the rest only Ethiopian is alive today1 Arabic has more semitic character in grammar and pronunciation than itrsquos sister languages and the protection of the language must have been thought a part of Arab culture and racial purity There is reason for this- ldquoGeographically the Arabs lead a very isolated life Mixing with other groups of people were impossible for them Therefor no other culture could shed lights on their civilizationrdquo2

The early Muslims who had Arabic as their mother tongue believed that not only their religious beliefs and traditions and cultural identity but also their language should not be destroyed by the attacks from other cultures Arabic was not only the means of communication for them but it was the holy language in which the Holy text was revealed Nothing should get mixed in it The structure of Arabic language is such that a small change in the pronunciation would make a huge change in the meaning Multiple meanings of a single word makes Arabic vocabulary very vast Because of all these reasons the regional languages in the lands where they went with the message of Islam created a problem for the early Muslims There were efforts to find solution for this problem in the beginning of Islam itself A new programm for the Arabs to teach Arabic was created by a ruler named Hajjab Ibnu Yusuf in Hijra 60 The method was giving one or more dots under or above of some characters and adding few other symbols3 In that way new mixed languages were born in many lands where the Muslims convoys went In Iran with the commence of Islam along with the Zoroastrian religion Pahlavi language also disappeared The Persian language became richer using the Arabic alphabet The same happened in Turkey also 80 of the vocabulary in modern Turkish language is from Arabic The

Kerala Muslims Language and Literature

Translation of excerpts from the article Samoohya Jeevitham Malayalanovalil from the study Muslim Samoohya Jeevitham Malayala Novalil by Jamal Kochangadi published by Kerala Sahithya Akademi Thrissur First published in March 1998

1 Prof V Muhammad Ali - Arabi sahithyam (Kerala Bhasha Institute)2 T Jamal Muhammed - Arabikalude Charithram (Kerala Bhasha Institute)3 Dr P M Abdul rahman - Sankara Bahasha Shaili (Institute of Mappila studies)

20

influence of Arabic on Hindi gave birth to Hindustani and Urdu Mali language is written in Arabic script It was because of this strategy by the early Muslims that mixed languages like ArabiTamil ArabiKannada ArabiSindhi ArabiPunjabi and ArabiBengali were born ArabiMalayalam is also part of it

The idea that the Vedas are so divine and that they shouldnrsquot be written was the reason behind the tradition of learning by reciting Recitations by Brahmins and Quran recitations by Muslims are examples of that belief4

The orthodox Muslims till recent times believed that it is wrong to even step on the chalk dust fallen from writing Arabic words There were a number of Arabic scholars in Kerala because of the ancient connection the land has to the language There are many Arabic books in Kerala which are not there in Arabic or any other Muslim countries5 lsquoPathu Kithabukalrsquo was used for basic education Khaidul Jamia by Ahmed Rafthani is believed to be the first Arabic text written by a Keralite Ponnani Valiya Sainudheen Makhdhoom (1468-1521) have written many Arabic texts including both prose and poems Shaikh Sainudheen second is the author of the famous book Fathahul Mueen Thuhfathul Mujahidheen written by Cheriya Sainudheem Makhdoom is the early historical text which paved the way for people in search for the history of Kerala Assaiful Bathar by Mampuaram Syed Alavi Thangal was a rebellious text against the British government The early Muslims assimilated from the local language and culture as well It was Malabar Muslims who spread Kolezhuthu (Derived from vattezhuthu and written using narayam on plam leaves) It was in use till the 19th c

Even though ArabiMalayalam started as a means for religious preaching and day to day communication later on it became a powerful medium for the Mappila imagination The Muslim scholars of that time might have thought that because most texts in Malayalam were about Hindu mythology learning Malayalam language would lead to movement away from the religion It might also be a reason for the birth of ArabiMalayalam Muslims of that

4 P K Muhammed Kunji - Deseeyodgradhanam oru Padanam (Current Books 1987)5 P M Muhammed Moulavi - Keralathile Arabi Granthakaranmar (Kerala Muslim Directory 1960)

21

time had designed secret number languages like Akkakettu and secret languages like Mykurudu6 Akkakettu is a special code language like Abjad in Arabic in which they communicate through numbers Even though later on they inter-mixed with the main stream Kerala society a tendency to alienate from the main stream have been a characteristic of the Muslim society It points towards a complex duality in the social personality Muhyudheen Mala by Qazi Muhammed is the earliest work in ArabiMalayalam There is no other text which has influenced the Muslim history in Kerala like it had All Muslim women had to learn Muhyudheen Mala to get married during that time This text says the legend of a saint named Shaikh Sainudheen and it wasnrsquot in accordance with the Islamic ideals based on monotheism But itrsquos literary beauty and musical quality gained popularity among the people Its influence was like that of the Bhakti movement in Kerala

It was almost during the same time period that both Adhyatma Ramayanam by Thunjathu Ezhuthachan and Muhyudheen Mala by Qazi Muhammed got popular among the Hindu-Muslim societies It was the time when the Portuguese came It was a time when non-Brahmins were denied learning Vedas that Ezhuthachan who was a non-Brahmin came with the Kilipattu The work of Ezhuthachan gave Dravidian character to the Malayalam language which was ridden with Sanskrit words Many Dravidian words and usages could be seen in Muhiyudheen Mala as well

Muhiyudheen Mala also has the Tamil flavor which many ancient texts and Sandhesha kavyas have7 Muhiyudheen Mala was written approximately 420 years ago Thunjanrsquos periode is also the same His Ramayana was written in thaliyola and kept in homes The part he played in popularizing Malayalam script gave him the title of the lsquofather of the languagersquo The place Thunjanrsquos Ramayana got in Hindu homes Myhiyudheen Mala had in Muslim homes Mappilappattu was a medium for Muslims to express their aesthetic sense and imagination While men sang Kissa pattu women enjoyed

6 M N Karassery - Onninte darshanam (Poorna Publications Kozhikode)7 P K Muhammed Kunjhi - Muslimkalum Kerala Samskaravum p 205

22

singing Sabeena Pattu together There is an opinion that they are similar to Harikatha kaalakshepam and Paatakam8 Till recently father and daughter used to write to each other in Arabimalyalam in poetic style There is a song called Vasoori keerthana Mala which describes about 18 different kinds of small pox There is a song on Ashtanga Hridayam Theyyam and Narikkali were part of Muharram celebration of the Dawoodi Muslims who were Shias and Dhakni muslims who were Hanafis After some time the scholars prohibited it declaring it non-Islamic

Moyin Kutty Vaidyar wrote a brilliant love poem called Badarul muneer Huznul Jamal inspired from a Persian story Even though many of his songs were inspired from persian tales they became different with his unique writing style It was Moyin kutty vaidyar who wrote with a background of kerala even before Ulloor wrote Uma Keralam which is considered to be the first poem to have a real Kerala backdrop by many scholars9

The roots of mappila pattu goes into the Kerala culture At the same time they didnrsquot lose touch with Arabian poetic devices and style of singing and interest towards Arabic vocabulary They are a result of cultural interaction There were efforts to modernize and use Sanskrit words on Arabimalayalam poetry Badar song by Chakeeri Moytheen Kutty is one of them

News papers religious magazines and even the first magazine for women were published in ArabiMalayalam Once even political pamphlets were printed in ArabiMalayalam During the time of Malabar riots Britishers banned many books Cheroor Chintu was one among them All these shows the influence this mixed language and literature had among the common Muslim people

Many Mappila songs are based on Arab and Persian stories The name for the section of Kessa pattu itself suggests that they are about stories Char Darvez which was published in Hijra 1303 is a translation of a Persian novel Even though the book the Great History Mappila Literature says that Alavudheen Khamar Samaan Umarayyar Ameer Hamza Gulzanobar Zubaida Zainaba and Khilar

8 Parappil Muhammad Koya - Kozhikotte Muslimkalude Charithram9 Balakrishnan Vallikkunnu - Samanthara Sahithya Veekshanam Moyinkutty Vaidyarude Krithikalil

23

Nabiye Kanda Nafeeza are novels in ArabiMalyalam they donrsquot fit into modern idea of a novel

Many of these novels had deformed and handicapped Malayalam in them It could be said that works like these from those who call themselves as scholars held many young Muslim people from learning their mother tongue and pulled them back from rising to the modern times and remain illiterate This was a danger caused by a some religious scholars ldquoIt is sad that some people write and publish without knowing any language structure pronunciation or grammarrdquo10 says Sanavulla makthi Thangal who was a social reformer and scholar in the ends of 19th c During the juncture when malayalam got separated from its Dravidian roots and got influenced from Sanskrit and Chantamil Muslims did not pay much attention to their mother tongue The time during when Mappila Muslims did their religious practices and preachings in Arabic and communicated in their limited rustic language alienated them Its literature including Mappila songs got limited in the Muslim population itself Non-Muslims who couldnrsquot read ArabiMalayalam were not able to read or enjoy them Even though it is necessary that research in depth should be done about works writers in ArabiMalayalam and the time period being a mixed language it couldnrsquot be said that it will exist or it should exist It has fulfilled its duty as a medium of a an age and bid goodbye Now it is not possible to develop a language with complicated words from foreign languages There is nothing to mourn upon the fact that during this time of printing press and unification of language ArabiMalayalam is drowning in the mainstream language 11

10 Sanaulla Makthi thangal - Sampoorna krithikal11 Dr K N Ezhuthachan - Arabi Malayalathinte Bhavi

24

Mappila Songs

25

Music and arts have a timeless influence on the society It is the medium through which creativity has been transferred from generations in written and oral forms even to the illiterateIt allowed the working class enjoy the sweetness and bitterness of literary creative experience

Like in any other society Mappila songs are result of the Muslim invasion in the Malayali coasts Evidently Mappila songs should be seen as a metaphor for the creation of social awareness It is very unscientific to approach arts and music with a consideration to age grouping because its not distant for even the illiterate

Mappila songs Arabi-Malayalam becomes relevant because of the cultural originality in their tunes which came from generations to generations The creativity in the tunes is of importance because it is known to even the illiterate Folk songs reflect life in them unlike the short-lived instrumental music in films A scientific research is necessary in the field of mappila songs in which magical realism flows though itrsquos veins

For women whom education and literacy were a distant dream particularly the Muslim women Mappila songs were a medium which united different generations together To the Muslim women to whom education were prohibited Mappila songs were a rising song given by the invasive Muslim civilization Other religious groups like Christians also had their own folk song tradition which had the same consequences

The presence of a semitic society came to Kasargode along with the ship of Malik Deenar Sermons didnrsquot establish the presence of that society and make it stand the test of time They successfully got mixed with the native culture in KeralaAs a result of that kind of unification that a mappila song culture is prevalent for generations in the Mogral village in Kasargode More than an inborn talent music is life itself for them

Mappila songs were rising songs and declaration of freedom for Muslim women who were denied education by the vested interests

Mappila SongsIntroduction

26

of priesthood and male domination The acceptance to mappila songs in which the prophet and birds were the characters was beyond what their author had thought The lsquomalarsquos (songs) are rich with hero worship and there are stories about heroines also like in Nafeesathu Mala

Music is used in medical treatments now It is not so long before that to console a woman giving pregnancy women sat around her and sang Nafeesathu Mala There were songs to give spirit to the warrior going for battle There are lullabies and satirical songs in Arabi-Malayalam which still people sing

Many Arabi-Malayalam songs are influenced by magical realism The messages from the immortal art forms and even the doubts which they awake influence peoplersquos minds Theatre and music have an integral part in the social changes in Kerala Literacy was the guiding light for renaissance Art can shed light in peoplersquos minds and trigger revolution Even though there are Mappila songs in Arabi-Malayalam and pure Malayalam which influence people irrespective of their age beyond entertainment itrsquos influence spreads on the backdrop of God worship and hero worship therefor mappila songs in Arabi-Malayalam are treasures in language and culture They become ever living because of the clarity in their cultural background

Art and music forms are symbols of a live society Arabi-Malayalam songs could be seen as agents of indirect woman empowerment

There are Mappila songs for every occasion like birth death marriage feast offerings to God football agriculture battles and loveThere are Mappila songs in kannada also There are set rules and grammar for this range of music Encouraging language is encouraging humanity The works of TUbaid and Moyikutty Vaidyar should be studied closely These are invaluable assets for present from the past A new generation of Mappila song writers and instant poets are a unique experience in the village of Mogral A generation in whose

27

veins the sweet tunes of Mappila songs are dissolved will makeanyone wonder The style of their singing underlines the humanitarian face of music It is not only language but also the culture which is being transferred with the songs Mappila songs are guiding lights in the journey of life

Arabi-Malayalam which shed the light of informal education for the Muslim woman who was denied literacy and education could only be seen as a streak of light in the dark cloudy sky when viewed through the rear view mirror of time Pakshipattu written on Khalifa Ali radiating hero worship could be read on the grounds of Shiaism Mappila songs have turned to the form of worship and offering to God in certain sects

Mappila songs shouldnrsquot be rated on the basis of new trends and popularity votes of today This poetic stream of self expression should be read on the basis of literary values as well as its influence on social and cultural spaces

For the people of a Holy book which called itrsquos people to read and recite Mappila songs are steel swords It is not only poetic justice that like the ishals which doesnrsquot stop raining and changes night into day centuries ago it was the Islamic invasion that gave the magical wand of magical realism to Spain

28

Mappila songs have a very important place in the songs of Kerala G Shankara Pilla says ldquo It may be difficult for one to enter into the complex lsquoManipravalamrsquo(mixed language) of Arabi-Malayalam into its poetic devices and decorations but once these hurdles are crossed a magical world of is awaiting himrdquo Many poems rich with poetic devices such as upamalangaram ulprekshalangaram and uniuqe ideas are there The rhyming sequences in Mappila songs leave poets of other language perplexed The main kinds of rhyming are kambi kazhuthu valkkambi and valinmel kambi Unique vrithams (essentially a tune or a rhythm) are speciality of mappila songs The songs which are bound to the rules are more beautiful Many different branches like padappat (war song) kissappatu(story song) mangalappattu(wedding song) maduhu pattu(stories of saints) thalolappattu(lullabies) upadeshappattu(advice songs) and malappattu(offering song) The songs of our grand parents come from a time beyond our perception handed over through many generations

There are many songs printed in Arabi-Malayalam whose author or the time which they were written are unknown Aadi mutual puranam Oppana murukkam Mylanjippattu Mazhaya ammayippattu Pazhaya Mihraj pattukal Hakhana Kombu Vakavalippattu Daniel nabi kissappattu Isa nabi kissappattu Thrikkalyanappattu Noolmala khanda kavyam Prophet Ibrahim kissappattu Pazhaya valiya kachavadappattu Jaufar thayyarppattu Mundirbunuaveel kissappattu Pazhaya yaseed pattu Falurathul khudsu oppanappattu Aandu hashu pattu Puthiya thrikkalyanappattu Muthumala multhasiminte pattu Malik ibnu deenar kissappattu and Vafathu kissappattu are only few of them There are many other handwritten poems also Among these is the ldquoMappila Ramayanamrdquo which Dr M N Karassery discovered The mappila flavor in the song is very interesting

കലം മലയം രകറികലകീഞലഞ വശമലപഞലവഞേകലകം വലവാേ സലദേിലാവണലവറ വപങലങളമലമാ രപാലവപേതലവതാേ പാതാളതലതിവല സൽതലതരാവേ മിലം വപാചലചണി കമമണി േീവി ശർപണഖകാലകലവകടി ഹലാകലകി സൽതലതാൻ മയയതലതായി ശീലംരകടലരടാൾകലകിലം രവണം മാപലപിളവയാല

Mappila Songs History and InfluenceTranslated from the original aricle Mappila Pattukal from the study Mappilasaili by NKA Latheef published by Vachanam Books Calicut First published July 2010

29

ആങലങളലാവണ ോജാരവാടല സങലങതിവശാലലലിവപങലങളല കണലടാൽ സമമതമാവണലവേവശാലലലി

These are few lines from Mappila Ramayanam It has similarities to the folksongs from Northern Kerala called lsquoVadakkan apttukalrsquo C N Ahammed Moulavi and K K Muhammed Abdul Kareem found two epic poems unpublished and authors anonymous One of them tells history of the battle of Badar and the lines are very ancient The other epic poem is lsquoRausulgulrsquo which gives historic description Few lines from the part which talks about the valor of Hazrath Ali

ആകം അസദലലലതങലങൾ അലലവത പലിരപാൽ പടയിൽ വീകം അലിയാർ സിഫതലതം വിേതലതവതാേല പാേിൽ

Many of the songs by anonymous poets are very popular lsquoAadhi muthal puraanamrsquo is a very ancient wedding song lsquoOppana murukkamrsquo is also a very old song

മാണികലകാമണിമതലത മഹമലമദിാ മഹേലേതാൽ യദർതളലളാ തിേിരാകലകാരല തിേിരാകലകം തിേിവവാളിവതിാവല തിേിവവാളി വവമലപിദിമിർ വപാങലങി

The style of ancient lsquoMylanchirsquo songs go like thisമണിമറയിൽ സവേലകലകം തലിലാവയ പീഡം അപലപീഡം ഏറിപലരപായല ഒപലപ വവകലരകണം ഒപലപ കാണാൻ വപേിരയാൻ തണ രവണം വപേിമയിലളലള മലാഇകലകലമാേം സഫല ഒപലപിചലചളലള മലാഇകലകതലവതലലലാേം വിശവയലിവയലലലാേം ഒേമിചിേലാവേ

Old lsquoAmmayippattursquo is a witty songഅപലപങലങൾ പലവിധം വകാടതലതമലമായി അലങലകാേം മികചലരചമാൽ വകാടതലത മലംആടവാൻ ആളകൾ വപൻേലടിയകൾ വയതലതിോരതടവാൻ കാകലക അളിയൻ ഹാജർ

30

A list of Mappila dishes and drinks could be seen in the song There are songs which lists all the jwellary and dress items used by Mappila women There are many Kissa songs(songs describing story of heroes) written by anonymous poets Most of them are epic stories about prophets and saints Following is a song about Jesus Christ called Isa Nabi Kissappattu This song was found and published by the first ever Mappila translator of Quran Mayan Kutty Elaya Relying on lines from Quran and Bible the poet writes

ഒേ വാകലകം ായൻവയലലിചലച ഉതലതിേം രകടലടാരോ ഉതലതലറാൻ മണലണലമർയം താം അരമാദം അേിവയ ജിേല േീൽ ഉേതലതല മണലണലടതലരതാതംരപാൾ ആദേവരലലലാേി പയലതല പളലളയിൽ ആയതയല പിേിഞലഞ അവിടലല അലല ജിേല േീൽ ഉശർല രപായല പിശകാവത മങലകവയറലറില ഈശാേി വചാലാേല

The tales of prophets and saints could also be seen in lullabies which follow oppana songs Lines from a lullaby which touches the childhood of prophet Muhammed

താരലാലം താരലാലം താഹാ േിരയ താരലാലം വകാളലളലാൾ തായി ഹലീമാതാലതലതിൽ അലലലംരപാൽ എലലലാം വലിതാൻ താമേപമണം ാളിൽ ഹലീമാ

lsquoMalappattursquo (offering songs) are a special branch of mappila songs They are about the lives of saints honoring them There are many anonymous songs in this category also Following are few lines fromlsquoAbdu Rahmanubnu Ouf Kissarsquo to show how ancient they are

കാമീൻ അതയലവറ ഹേീേല േിരയാടല കറം പിേിശം മികചലരചാർ അസലഹാേി രകാമാവതയലലവറ മഖതിരവലണലടിരഖാജാേി വാശം മാറാവത ിലരാവർ ാമം അേലദേഹിമാവല വപറലവറാവർ വലലലേിദീിൽ മാരലാ ശിചിടലരടാവർ

31

ചീമാരാവടറലറം പിേിശം മികചലരചാവർ ഒേമയിൽ രലലല തലാകം പിേിഞലവഞാവർ ഒകലകവകാടതലത സഹദായി ടലരാവർ

A number of Mala songs were written by known and unknown poets following the footprints of this song Muhiyudheen mala Badar mala Rifai mala Nafeesathu mala Manjakkulam mala Mampuram mala Malappuram mala and Muhdu mala are all popular Mala songs Depending on the common knowledge till today lsquoMuhyudheen Malarsquo written by Khazi Muhammed of Calicut is the earliest poem to have the poetrsquos name and written year printed It is stated in the song itself that it was written in the Malayalam calendar year 782

വകാലലലം വയലടലടവയലപതേണലടിൽ ഞാൻ വകാതലവതൻ ഇമലമാവലവ റലറയമലപതഞലഞമലമൽ മതലതം മാണികലകവം ഒലായി രകാതലത രപാൽ മഹിയദീൻ മാരലവ രകാതലവത ഞാൻ രലാകരേ

Muhiyudheen Mala praises the great scholar and spiritual teacher Sheikh Abdul Khader Jeelani

കപലപി അകതലതളലള വസലതവിവ രപാവല കാമാൻ ഞാൻ ിങലങവള ഖലലേകം എലരാരവർ രതീചലച വവചലചപലരപാൾ ഉറമലപ ചാലിടലട രപാൽ തിശ അവവേപലരപാഴം ആവണലണമളലരളാവർകളവ പറലലലാ എലളലള രചാലാവേ കളലളലവറ കയയലിവല വപാല വകാടതലരതാവർകിയിലലലാകലകാലം കിവയ വകാടതലരതാവർകേിഞലഞ മേതലതിലരമൽ കായായല ിറചലരചാവർ

Even though it has some idealistic flaws from the viewpoint of religion the poem is very beautiful It is older than Thunjathu Ezhuthachanrsquos Adhyatma ramayanam and itrsquos simplicity and originality is laudable The unique narrative style of Muhyudheen Mala could be seen later only in the works of Kunjayin Musliyar who was a great scholar and had a unique sense of humor lsquoKappappattursquo is a very beautiful metaphorical poem written by him The song starts with comparing human body to a ship

32

ചായൽ ഒേ കപലപലണലടല മകലകല ചാഞലഞവളലല പാണലടിചലചാവണാൻപത ീളം This ship is being attacked by four kinds of thieves

ാലണലടല കളലളർ ഉഴവല ചേലം ാണാവദ ാലം അതല ാലപാഗം മാലം തടിയിചലച രലാകേിമലമലം മൽഊവതല അസാസീലവമാല Wealth desire for the body men and the cursed devil are the four sea thieves

കണലടിടലടറിവാരാ കണലണിരലലല വപാടലടാ കാേരണാർ വചാലര വചാൽ രകടലടിരലലല വപാടലടാപണലടളലരളാർ വചാലലലിലല പതിേണലരടാ വപാടലടാ പയല തല പാലിലല കയലപണലരടാ വപാടലടാ പടലടം വപാളിഞലഞാൽ പറകലകാരമാ വപാടലടാ പാലം മറിഞലഞാൽ കടകലകാരമാ വപാടലടാ പണലണിയം വചാലലലാമാരകകരമാ വപാടലടാ രവടലടാളർ കാതിലല കടിടലരടാ വപാടലടാ

lsquoNoolmalarsquo is another devotional song written by Kunjayin Musliyar Itrsquos style is different from that of Mala pattu The poet expresses his love and respect to prophet Muhammed through the song and lists all the great qualities of the prophet He expresses his extreme desire to see the prophetrsquos face and ends the lsquoNool maduhursquo Kunjayin Musliyar who preached the religion with a sense of humor lived during 1700rsquos There are a number of famous jokes on him connecting Mangattachan and the King Zamorin Noolmala is 300 years old Muhiyudheen Mala and Noolmala have a difference of 130 years In between these two books we donrsquot know exatctly how many books were written lsquoValiya Naseehathu Malarsquo by Manakkantakathu Kunjikkoya Thangal is a poem written during that time He wrote it during Hijra 1052 Muslim women used to depend on this poem for basic religious education

33

ഈടം മഹലശറ ചടം വകാടമയിൽ വയതലതിേ രപാടലടികലകേയരമഖലേകൾ രതടം അലരേതലതല ഹഖകൾ കിടലടവാൻ തകലരകാവേപാതലതല പിടികടലവതലതിോ കടം പിടിയിൽ വിടതിമയമിവല കാണം മലകലകല സമഹായ കടകലകാേിൽ ാടം പലിശ ഭജിതലതളലളവർ പളലളാ ാശതലതിൽ വിങലങി കംവകാണലടവർ വീളം വീളം അവർ രമൽ ശശതലതാം കാഫിറം വിതറി പരലകലകടലടം രകറി ടകലകരമ

lsquoSafalamaalarsquo by Shujayi Moythu Musliyar is a song which reminds of Kunjayin Musliyarrsquos visionary songs It was written in Hijra 1316 He included things from the beginning of the world to the life of the prophet Here are few spiritual and philosophical advices

ാളില രപാകടലവട ാവളയാകടലവട ാരളകലകല ാവള ഈ ീളം വിടലടാടലവട ഓടല രകാടാ ഇടം വലം േണലരട ഓരോരോ സാ അതലതിൽ മാറലറങലങളണലരട ആടല ോലസലഥിതി േണലട രവവറ അൽ പകവലലവർകലകാേംഭപലരപവേ കടല വകാലലലങലങൾ മാസങലങലാഴലചലച വടികൾ കണകലകിൽ ിലായസിൽ തീർചലച വതടലിവർ ിലവ മണല വീടലടിരലകലക തലജം ീ രാകലകല വപാൻ വീടിരലകലകല അകകലകണല തറലാവക രാകലവകാല രമാടാ ഉൾസാേം ഓർതലതാൽ ഉറങലങാരമാ രകടാ മഖകണലണടയലകകലകൾ തറകലകടലവട മാടാ മടിടലട വപാലവചപലപിൽ മതലതണലടല രകടാ പകൽ കണലണടചലചാൽ ഇേളാരമാ വപാടലടാ പലതം പിടിചലചാൽ ഫജലർ ആരമാ വപാടലടാ തടലടി തറകലകൾ ഉറപലവപലത വപാടലടാ തിലാപഴതലതിൻ േചിവയലത വപാടലടാ ാടലടാലലപൽ വലലലല വിളയരമാ വപാടലടാ വപാടലടാ ിലമലതളലളിപലപിൻ രചാേകലകടലടാ പിൻ ഇലല കാടലടം വപാറകലകല വകാടലടാ വപടലടാരലാ ചതലത ചകമരലലലാ വപാടലടാ

34

പറിൽഉടൽകലകല േഹമാം വപാടലടാ മാം വേിപലപാൻ അലങലകാേമാവക മലതം ഭേിചലചിങലങ പിലതലം ആകാ മാരറം കാടലടിൽ ീ പഞലഞാലം രപാോ മതലതിൻ േഹർ കണലടല ചാടലയലം രപാോ കരലലലാലടലടായിേം വപാൻവിലകലകരലലല വകാടലട ിറയല കൽകലവകാേ കാശല കരലലല ഇവലലലല വചാലലലി ിറയലകലകാരമാ പരവ അലലലൽ പറഞലഞ മകടലടാരമാ വകാരവ വകാലലലം മലകലകില കലലപ കിടലടി കടാടിപാടല തതലതവയ കിടലടി വതലലലം ഒഴികഴിവിലലലരലലലാ കടലടി തലിഷലടം വിടലടാരമ രപാലിഷലടം കടലടി

The influence of mysticism could be seen in Safalamaala The poet doesnrsquot lock us in the prison of spirituality but he talks about a life of virtue based on dharma He evokes the powers of humanity and wakes up the soul

Moyinkutty Vaidyar and Chettuvay Pareekkutty were poets who created a new path different than the religious traditional Mappila songs While the traditional poems connected even the love stories to the lives of the saints and made it divine these poets gave poetic form to the raw emotions of the common man Moyinkutty Vaidyar (1852-1892) was the first poet to write a love story poem with all its true charm Even though he lived for only 40 years his contribution to Malayalam is unforgettable The poet who loved nature and flowers could evoke romance in the listeners He wrote an immortal love poem called lsquoBadarul Muneer Huznul Jamalrsquo Shooranadu Kunjan Pilla evaluated this as a genius work which all of the Keralites together if tried wouldnrsquot achieve now This is an example of his descriptive ability

പമാകളാരണ ഹസലൽ ജമാൽ പലാേതാളം മികലരത േീവി രഹമങലങൾ വമതലവത പണിചിതലതിേംാമങലങൾ എണലണിപറഞലഞാൽ തീോ വേതല ചിങലകാേം പണലവട േീവി

35

കമാകലകായലചലചകലക തപലപവമലതാം കതലതം തഖലതിൽ മേവം േീവി മേതകതലതകിലം വഞറിലതടതലത മാണികലകയലകലകയല േണലവടറിലത വീശിപേകലകിതലമടിയം കിതലതല വപേമാൾ കഴതലതം വചേിപം വകാണലടല കേിരപാൽ ഇടതം വലതിടലടലി കണലപിേി വവടലടിചലചഴടലടീടലിൽ വേിൽ മദം തേിതലവതരാകലകം പവിഴരപാലചലചണലടാവല രപാലചിേിതം വപാഞലചിേി തലവ ടചലചായലിൽ പമാതലരതവി വേവല തലിൽ

Moyinkutty Vaidyar also wrote well known battle songs like Badru Uhdu and Malappuram Including Saleekathu Kilathi maala and songs based on Panchatantra called lsquoElippadarsquo he wrote 12 khanda kavyas With this transformation initiated by Moyinkutty Vaidyar Mappila poets felt more freedom to choose their subject The number of subjects which were written upon later shows that Songs like lsquoThengaappattursquo and lsquoMangaappattursquowhich are connected to the Kerala culture were written Contemporary issues were written upon A number of poets came forward to sing against the superstitions and malpractices in the society Few lines from the poem lsquoDurachara Mardhanamrsquo by Marakkar Musliyar When false stories about Shaikh in Muthupetta and Koottayi Vellatha painting divinity on them were getting spread he satirically wrote

മതലതപലരപടലടകലകല രപായവർ വലര മഴവൻ കളവവല പലർലവ അതലതേം തലവ കടലടായി വവളലളം അതിാൽ പലർലതം കളലളം

There were talented women poets like P K Haleema V Ayishakkutty Kandathil Kunjamina and Puthooru Amina Sparks against abuse of women could be seen in some poems Puthooru Amina writes against treating women like a consumable object

36

ാലഭാഗവം വലിതാ പറയല വപങലവകടലട ഉമതിലം ലലല മാേവേ കിടലടവാൻ എികലകിവലലലാേ മടലടല മടലടിൽകിടലടവവേകലകം മാരരതര വിളികലകം മടലടരലാഗിയം ഉറലറിടം പരല ചകലകേവാകലകം ഒേപടി മകലകളങലങ കളകലകിലായാൽ അടകലകവളലാകലകം വപാടലടിപലവപാേിഞലഞലതാളാം വപാേിവവയിലതലതാകം ഓളം രപായി മറലവറാേ രതാപ കണലടപിടികലകം അയയലളാ-പേഷവേ പതി പതലിമാർകലക തീേം ഇവതലവതാേ രകാളാ

There was a stream of Mappila songs touching the social life The excitement of Indiarsquos freedom struggle could be seen in many Mappila songs of that time Many mappila poets like Nallalam Beeran were put into jail T Ubaid wrote to raise the national spirit

എലതി വിണലണിൽ പതതായല കേിിഴൽ കാണല തങലങി എല ലണലടൻ രഗാപേങലങൾndashതങലങളിൽ രചാദയലം തടങലങി ചിലതയാലിംഗലലണലടല തലവറndashവതളിമഖം കേിഞലഞ മങലങി ചീർതലതാ രമരതാ വിപതലതിൻ സചകൾ കണലടടങലങി

Mappila Literature researcher K M Ahammed wrote ldquoMappilas didnrsquot sing about the local rulers or the Kings They didrsquot fall short of desire for freedom or self respect It was Mappila song writers and singers who inspired the Muslims of Kerala to fight against any oppression whether of the local rulers or the imperialist Britainrdquo

37

Akbar Sadaka Pakshipattu should be included in the group of story-songs This poem written by Naduthopil Abdulla once gained astonishing popularity in Malabar The story and its presentation in the song would blow away anyone Clarity simplicity ease and the ingredients of unique vocabulary in Kasargodian Malayalam are the characteresitics of this poemThe poet belongs to a small shore side village in Kasargode sharing border with Karnataka The slang over there is a mixture of Malyalam and Kongani

Pakshipattu

38

A bird who had lived with her husband for 40 years is subjected to husbandrsquos suspicion for lying two eggs during one day and she gets thrown out of the nest The bird pleads prophet Muhammed to convince her husband that she was innocent The prophet replies that he would end her distress if she could bring her husband to his presence The bird says that he wouldnrsquot come if she asks and says the prophet should send one of his men to which prophet asks the whereabouts of her husband The bird says that it is beyond the tall Jabal Khubais and beyond Jabal Noor and beyond a field in a hill called Thurisina Mala where prophet Moosa was born The prophet sends Bilal to fetch the male bird Bilal went there and called the birdrsquos name twice but the bird pretended that he didnrsquot hear it When Bilal got angry and called for the third time the bird showed its beak outside and asked Bilal with arrogance- ldquowho are you you kid who called me by my namerdquo When Bilal said that prophet Muhammed send him Akbar Sadhaka- the bird replied that he knew all the 312 prophets but he he hadnrsquot heard about Bilalrsquos prophet and asks him to tell his prophet that Akbar Sadaka is calling him Bilal returns and tells this to the prophet and he sends Umar Akbar Sadaka repeats whatever was said to Bilal Then the prophet thinks that if his son in law Ali was there he would have brought the bird there Ali was at a distance of 93 days gone for a battle Ali knows about Muhammedrsquos thought through dream Ali arrives at the prophetrsquos presence during Subhi morning prayer on his horse named Dul Dul It happened so because Allah asked Jibreel to shrink the earth Ali goes in search of Akbar Sadaka When Akbar Sadaka didnrsquot listen for the first two calls Ali called him for the third time in a manner that the sky and earth shivered Akbar Sadaka called Ali as Chinkapuliyar (the lion Ali) The bird said the same things as before to Ali also Ali replied that Muhammed is the 313th prophet Then the bird asked him if there was a prophet like that why was he not keeping the fourth veda in tact When Ali asked him to explain he said that the dear daughter of a sahabi named Ibnu Ubaidulla was kidnapped by Ifreeth jinn on the 3rd day of her birth and she is being brought up as an infidel for the last 16 years Why is that your prophet is not able to save herAli after hearing this marches towards King Ifreethrsquos fort There is a cave covered with a huge stone on the right side of Thurishina hill

The Story

39

It is written on it that if a human being enters into the cave he will be burnt to ashes Ali ties his horse on the stone itself and enters the fort Then Ali sees a large ocean and two huge serpents guarding it Those serpents recognizes Ali The serpents gets Ali into the fort on some conditions Then Ali sees a tree The tree tries to send Ali back but he doesnrsquot listen The tree gives keys for all the seven forts to Ali on some conditions Ali witnesses perplexing sights on opening every fort In the seventh fort Ali sees the girl who was abducted by Ifreeth guarded by a jinn Ali wakes her up Th girl says that only Ali from Mecca could enter the fort like he did She says that Ifreeth had gone for a hunting party and the sounds of his return could be heard Ifreeth on entering sees that all the forts were open and asks the girl about it Ifreeth says that he could smell man he could smell Ali When he screams and boasts that if he sees Ali he would burn him to ashes Ali jumps in front of him Ali asks Ifreeth to believe in islam but Ifreeth resents Ali then fights with the Kingrsquos guards In the end Ifreeth falls like the Uhdu hill Ali takes the girl along with him and reaches the place where Akbar Sadaka lives With the first call itself the bird greats him with saying ldquolabbaykum labbaykum labbaykumrdquo Akbar Sadaka goes along with Ali towards prophetrsquos presence saying that he is now convinced that Muhammed is the prophet Akbar Sadaka tells the prophet about his suspicion on his wife The prophet replied that it was a Kudrath (blessing from Allah) and the bird gets convinced Akbar Sadaka asks the prophet for forgiveness He takes his spouse along with him to the nest Ibnu Ubaidullarsquos daughter describes all the events happened in while she was kept in the fort In this fashion the story in the song ends happily

40

One of the most notable period in the Malayalam literature begins with Kilipattu Even though Thunjathu Ezhuthachan was the central point of this stream there are many other kinds of works like Champukkal Aattakathakal and Thullalukal Many kilippattu were written after Thunjan Even though Kilipattu are written like a bird is made to sing there are other songs in which goose coil and beetle sing the song They also could be included in the category of Kilipattu In the Akbar Sadaka song the bird asks the prophet Bilal Umar and Ali two ethical questions in poetic form The bird talks to each one of them The song could be read as praising chastity of woman Even though in the beginning the bird talks down of Muhammed in the end he apologizes and does as the prophet says Unlike Ezhuthachan who used sophisticated verses to talk about the ethical issues Naduthopil has used some perspectives which existed then and wrote about some philosophies in a not so serious manner Pakshipattu could be seen as a Mappila version of Kilipattu Those who blame Pakshipattu for contempt of the prophet should rethink based on what is said above

Kilipattu

41

Pakshipattu is a story about the loss of faith and replacement of it Stories about miracles were always used from the ancient times to spread religious belief Almost every prophet who were mentioned in Quran had many miracles associated with them They were meant to make the people of their times believe that the prophet is capable of doing things with the blessing from Allah which are not possible by normal people Many of the miracles were very majestic like splitting of the moon during Muhammedrsquos time and like the ocean split and made way for Moses There is a story about Cheraman King in Kerala who lived during the same time during when the prophet was alive that he saw the moon splitting and he converted to Islam These stories are intented make people believe that there is a power which could do any thing things majestic and beyond what they could think of In the story of Akbar Sadaka initially when the bird is asked to come see the prophet he talks down on him saying that he didnrsquot know about a prophet named Muhammed If there was a prophet named Muhammed why would such a dare thing happen like what Ifreeth did How would it happen so that daughter of a sahabi was taken away when she was just 3 days old and now itrsquos 16 years she had been held in captivity and kept as an infidel by a jinn Akbar Sadaka has lost faith in Muhammed that he was the prophet of Allah and Ali is engaged in a mission to restore it Ali enters the forbidden cave and encounters many supernatural occurrences like talking snake with 80 hoods and talking trees When he opens the forts by the keys given by the tree he sees many more miracles like fire by its own net which gets thrown by its own arrow which gets shot by its own and a wand which hits by its own afort in which a thousand women were sleeping while standing a thousand women were sleeping while sitting a thousand women were laying and sleeping Finally when he meets Ifreeth he is defeating a Waseer (guard) of Ifreeth who is 40 times bigger than Ali who had eaten 40 camels and drank 7 barrels of water Ali throws him thousands of yards up in the sky On falling down the Waseer says that if Ali catches him so that he wont die he would believe in islam Ali saves Waseer but he still doesnrsquot keep his word Ali throws him up again This time also when coming down the Waseer says the same Ali trusts him again but Allah sends Jibreel to strike Alirsquos hand so that

Story of Faith

42

the Waseer falls down and no more cheats Ali When Ali is back along with the girl a deed which would not have been possible if not for blessing from Allah and knowledge of Muhammed and valiance of Ali Akbar Sadaka becomes convinced that Muhammed is Allahrsquos prophet His faith in Muhammed and Islam is restored He goes to Muhammedrsquos presence and asks his question that how could his wife lay an egg which is not his Muhammed assures him that his wife is innocent and it was a blessing from Allah Akbar Sadaka gets convinced because it is Allahrsquos prophet who have said so He has restored his trust in his wife also

43

Shias are a group of Muslims who give more importance to Ali than other Khalifas Ali was the fourth Khalifa and one of Muhammedrsquos first disciples He was prophetrsquos close relative and used to write down Vahiyu (messages of Quran revealed to Muhammed through Jibreel from Allah)for him He was one among the ten people whom the prophet gave news of assured entry to heaven Alirsquos mother had given him the name Haider which means lion But he was known in the name Ali (one who is in heights)which his father called him Ali grew up in Muhammedrsquos house under his guidance It helped him to learn good characteristics early in life He didnrsquot lower his head in front of any idols when idol worship was very prominent in Mecca It was the prophetrsquos wife Khadeeja who believed in Muhammed first and second it was Ali The brave Ali was ready to die protecting Muhammed The prophet had married his youngest daughter Fathima to Ali Ali had fought in the battles of Badr Uhud Hantak Khaibar and Hunain In his last days the prophet came to the mosque supporting his hand on Alirsquos shoulder Ali had a main role in the death ceremony of the prophet Historians records that Ali had expectation that prophet would select him as his successor Knowledge bravery justice and simple life were some of his qualities He had every means to lead a luxurious life but he didnrsquot lead one He bought the same kind of dress for him self and his servant He went to the market himself and carried things from there to home by himself He lead a very simple life

There are several reasons for Alirsquos rule as the fourth Khalifa not being a complete success Many had lead an opulent life because of the prosperous times before Many people turned against Ali who instructed a simple life and strict control in money transactions So he didnrsquot get the support of people who wanted a luxurious life Another reason is the indiscipline of people who were with Ali Some people deliberately tried to create trouble Ibn Sabu was the one behind that Constant attempts were made to evoke the emotions of blind favoritism and person worship which Islam strongly forbids among people which made them to hate each other Propaganda that Ali being close relative was the righteous successor of Muhammed to be the first Khalifa and that right was snatched

Alirsquos history

44

away from him was spread by them Even though Ali publicly and clearly denied that claim in places like Egypt Bazra Koofa and Yemen wrong thoughts got spread Efforts of enemies of Islam to attack the religion from within itself started to see success Troubles grew as because of the differences in thinking and polarizations Tendencies of animosity created problem like in the time of Uzman The group of people who stood for Ali naturally portrayed his character in a higher position It is a result of this that a group among world Muslims do glorify Ali Viewing from this back ground pakshipattu have influenced Kerala Muslims in Shiaism

45

Naduthoppilrsquos Pakshipattu have faced a lot of criticisms from the beginning Some scholars have even banned reading it because it tells a fictitious story about the prophet The criticisms are that there is no such an event in the history and it is non-islamic and it would create misconceptions in the society All these criticisms should be looked upon but there is another dimension to it which everybody agrees that is itrsquos popularity This is a song which have been read sung and enjoyed by the common muslim a lot Thousands of its copies got printed Clarity in language simplicity in representation appropriate abstractions and augmentations and crystal clear language are the qualities of PakshipattuIt became popular because it is entertaining The male bird expelled his wife because he had doubt in her chastity His need to save the girl in Ifreethrsquos fort reflects his opinion to protect womanrsquos morality Ali does this adventure because he recognizes it The issue which the female bird raises in front of the prophet is also the same The song suggests that man and woman should trust each other

Criticisms

46

Pakshipattu is full of awesome picturisations The age of Akbar Sadaka is not mentioned in pakshipattu The poet gives us clues to guess it in a strange and beautiful way

പേിശിൽ ഈ ഭമിയിൽ ിൽകലകല കാലതലതല പേിവശാതലത ഭമി ഞാൻ അഞലച ിറം കണലട മലപിാൽ ഭമി അതല വപാല ിറമായി പിലവയാ ഭമി അതല വവളലളിതലതറയായി വവളലളിതലതറരപായി വചലപതറയായി വചലപതറരപായി ഇേലപ തറയായി മണലണതറയായിടലടഞലച റലറാണലടായി (I have seen earth in five colors It was golden in the beginning Then it became silver Then it turned bronze and then iron It has been 500 years since it has turned earth colored)

The scientific basis of this transformation should be questioned But the transformation of time and space have been beautifully illustrated in these lines If inspiring awe in the readerrsquos mind is an element of beauty in literature Naduthopil have brought his readers to the bring of itാലലപത ചവിടലട വകാണലവടതലതി ഇമാമലി (Imamali reached in just forty steps) അലതവിസലേലതിതമായി കിടകലകല കടൽ (the sea which extends till infinity) അതിലവറ കാവൽകലകാോയി േണലട ാഗങലങൾ ആ ാഗങലങളവട വലപലപം ഉദയമാം വതാടലട അസലതമം വവേയാണല (it is guarded by two snakes the length of those snakes extends from sunrise to sunset) These lines remind us of Muhyudheen Mala

ആകാശതലതിൻ മീവത ഭമികലക താവഴയം അവവേവകാടിീളം അതലതിേയരളലലാവർ (The one whose size of flag is from above the sky to below the earth)

To provide thought which guide you to infinity is characteristic of Quran It may be Quranic influence that lead mappila poets to use that kind of imagination The snake called Ibnu Umair in the song has 80 heads and 80 hoods Ali crosses the ocean sitting on it Ibnu Umair tells the marvels of the fort like this

Imagination in the Song

47

തനനാലെ കതതനന വാളണടാ കകാടടയിൽ തനനാെടികകനന ദണടണടാകകാടടയിൽ തനനാലെ കതതനന തീയണടാ കകാടടയിൽതനനാലെ വീശനന വെയണടാ കകാടടയിൽ(In the fort there is a sword which strikes by its own a pole which hits by its own a fire which burns by its own and a net which gets thrown by its own )

Magic in depiction not scientific reality is becoming evident in these lines Minds of readers and listeners get lit with wonder The depiction of things inside Ifreethrsquos fort makes evident the dangers and adventure Ali has to go through to save the girl For this poets have been using myths proverbs and supernatural powers since centuries This unique method of depiction leads the song to fulfill its purpose

48

Ali fights bravely to protect the fourth Veda Alirsquos bravery becomes evident only when the reader is convinced of his enemyrsquos huge power In Miltonrsquos world classic Paradise Lost the poet depicts devil as one with extraordinary power it was to show the greatest might of God A human level representation of that is shown in pakshipattu Even when it is agreed that the events in this story are impossible the poet tells a truth which the human race has to be convinced which is to bring purity in life The reading of Naduthoppilrsquos Pakshipattu becomes creative only when that is understood Using the secondary imagination which Coleridge says genius people possess like Aristotle had proved before imagination becomes creative this could be experienced by the reader on careful reading of Pakshipattu Like moral stories and parables the poet presents Pakshipattu Writers write stories and songs like parables to present philosophies

The prophetrsquos philosophy that even a bird should be given justice should be noticed It shouldnrsquot be meant that Pakshipattu is completely righteous There are attempts to patronize great men like Bilal and Umar who had led a saintly life The song even patronizes prophet Muhammed who is called the Darling of the Mankind But when he realizes his mistake Akbar Sadaka asks for forgiveness The poet in his excitement to praise Ali would have forgotten and written things which shouldnrsquot have been written It would be appropriate for the reader to forgive the poet for the prophetrsquos teaching was to forgive even your enemy

Message in the Song

49

There are few things which are entirely non-Islamic in Pakshipattu They shouldnrsquot by any means could be justified The serpents who guard the sea asks a favor in return of helping him cross the sea The serpents says- ldquoYou are the one who gives the card to enter paradise during the day of Khiyamat give us also cards during that dayrdquo Ali replies that he would give him a great card This is completely wrong according to Islamic principles because even the prophet canrsquot decide who enters heaven So those lines are absurd The concept that tree bends for men has beauty It is okay if its a display of respect but its impossible according to Islam The tree also has a wish since it is a Sunnath for muslims to brush teeth the tree asks to give him that Sunnath This even is also not possible In the end of the song the poet pleads to Allah to forgive him for any mistakes in the song he had committed

Errors

50

Mahathaya Mappila Sahithya Paramparyam- C N Ahammed Moulavi K K Muhammed Abdul Kareem

Mappila Shaili- N K A Latheef

Muslim Samoohika Jeevitham Malayala Novalil- Jamal Kochangadi

Pakshipattu Oru Punarvayana- Ibrahim Bevinja

Muslimingalum Kerala Samskaravum- P K Muhammed Kunji

Mappila Muslims of Kerala- Rollan E Miller

Islam in Southern India- W P Warren

Mappilapattinte Thayverukal- V K Kutty

Arabi Sahithyam- Prof V Muhammedali

Onninte darshanam- M N Karassery

Kozhikotte Muslimkalude Charithram- Parapil Muhamed Koya

Islam VIjnana Kosham

Keralathinte Samskarika Charithram- P K Gopala Krishnan

Bibliography

51

Mr M A Abdu Rahman

Prof Abdul Satar

Mr Abdulla Mogral

Mr V Abdul Gafoor

Social Revolution in a Kerala Village- Dr A Ayyappan

The Cultural Heritage in ndia- Edited by haridas Bhatacharya

Bharateeya Chinta- K Damodaran

The Growth of Islamic thought in India- Dr Tharachand

Cochin State Manual- C Achutha Menon

Courtesy

52

53

54

16

In the history of the development of languages the role of missionaries are very important Missionary activities without language which is the means of communication is impossible Where ever the the early Arabs who were the messengers of Islam went a compound language formed which was a mixture of Arabic and the native language Arabi-Malayalam is a language in Arabic script formed in Kerala Even though its main aim was religious study it became the main means of communication among the common Muslims of Kerala because of its popularity They used it in their day to day life Their letters were in Malayalam written in Arabic script A vast majority of Muslim women also knew how to read and write Arabi-Malayalam Along with the development of this compound language new kinds of literary styles also nourished it was the interest shown by this language to receive and assimilate words from any language that enriched it Even when Malayalam was an incomplete written language called ldquoVaramozhirdquo Arabi-Malayalam was rich in vocabulary It was because it assimilated words from not only Malayalam and Arabic but also Persian Sanskrit Tamil Kannada and Thulu It has words even from English The historian P A Syed Mohammed claims that even before the earliest text in Malayalam ldquoRamacharithamrdquo was written Arabi-Malayalam was in use taking clues from Arabi-Malyalam poems with Chenthamil(early Tamil) influence The people who handled this language were Muslims of Kerala especially Muslims of the Malabar region who were called Mappilas and so the language was called mappila language and Mappila literature

There are many extremely valuable books in the Arabi-Malayalam prose tradition Quran has been translated into Arabi-Malayalam Many other important texts have been translated from Arabic to Arabi-malayalam Not only religious books but also books on subjects such as history medicine and law were written There are many brilliant works in creative writing in Arabi-Malayalam The earliest novels in Malayalam are Pulleli kunju(1882) Kundalatha(1884) and Indhulekha(1889) the Arabi -Malayalam translation of the Persian novel Chardarvesh is older than all of them Alif laila va Laila which are the Arabian tales was translated by

ArabiMalayalam Languageand LiteratureTranslated from the original aricle Mappila Sahithyam from the study Mappilasaili by NKA Latheef published by Vachanam Books Calicut First published July 2010

17

Kariyan kunjumoosa There are many books of which authors remain anonymous

Many newspapers and magazines were in circulation in Arabi-Malayalam Syed Sanavullah Makthi Thangal is notable in this field A century ago he ran a newspaper called ldquoThuhfathul Akhyarrdquo Till now its acknowledged that ldquoHidayathul Ikhwanrdquo by Syed Abdulla Koya Thangal who died in 1908 is the first ever Arabi-Malyalam magazine Many scholars have written Arabi-Malayalam dictionaries which shows the development of the language Muhammad Koya Thangal wrote a trilingual dictionary Arabic Malayalam and Sanskrit

Social reformists such as Sanavulla Makthi Thangal Chalilakathu Kunju muhammad haji Vakkam Abdul khader moulavi Kulangara Veetil Moythu Musliyar and Seythalikkutty Master tried to improve the Arabi-Malayalam script to nurture Mappila literature along with the developing language Makthi Thangalrsquos Mouleemul Ikhvan (1910) was written improved script Vakkom Abdul Khader Moulavi gave modern form to the symbols Mappila language before and after these improvements are very different Following is an excerpt from the Arabi-Malyalam Quran translation by Mayinkutty Elaya in 1867 He translated 7th verse from chapter 39 as follows

ldquoവവാേ കറലറം വചയലവത തടി ചമകലകയിലലല രേവറ വവാേ തടിലവറ കറലറതലതിവ പിലവ ിങലങവള റേലേിവകലവകാവളലലയായിേികലകം ിങലങളലകലകവളലല മടങലങം താം ിങലങൾ അമൽ വചയയലലരാലല ആയിേലിേില അങലങതലവത യാവല വകാണലടല ിങലങരളാടല അവൻ േിശയം അേവികലകലതല മലം ിചയം തലവ അലലലാവയാകലതല അറിയലരാായിേികലകം ഖലലേകളിലവറയകതളലള യാവലവകാണലടല ഒകലവകയംrdquo

18

In 1961 K Ummar Moulavi translated the same as follows

ldquoയാവതാേ കറലറകലകാേം രവവറാോളവട കറലറം വഹികലകകയിലലല പിലവ ിങലങളവട ാഥലവറയടകലകവലകലകാണല ിങലങളവട മടകലകം അപലരപാൾ ിങലങൾ േലപവേലതതിചലച വകാണലടിേലതിവ പറലറി അവൻ ിങലങരളാടല പറയം ിശലചയമായം അവൻ ഹദയങലങളിലളലളതിവപറലറി അറിയലവാണലrdquo

It would be felt as the language of Arab-Malayalam in the early works were not pure All the ancient texts has the same defect There is an opinion that Ramacharitham is not even a Malayalam text The language then was a mixed language Naturally Arabi-Malyalam also has that influence The limitation in the script was a major reason Change happens in the language after change in the script Even though many people wrote with interest gradually Arabi-Malyalam faced decline The improvement in public education changed the condition of Arabi-malayalam as the main medium of communication Malayalam started to be used as the day to day language Even though a number of poems were written in Arabi-Malalyalam after that also

19

lsquoArabicrsquo is a word more connected with a language beyond being a name of a group tribe or a place It is the youngest among semitic languages Among the semitic languages like Hebrew Suryani Arabic Assyrian Babylonian Ethiopian Phoenician Aramaic and Sabian Arabic is the most prevalent language in use in all the fields today Hebrew is the official language of Israel Suryani is used in some Christian churches for religious rituals Among the rest only Ethiopian is alive today1 Arabic has more semitic character in grammar and pronunciation than itrsquos sister languages and the protection of the language must have been thought a part of Arab culture and racial purity There is reason for this- ldquoGeographically the Arabs lead a very isolated life Mixing with other groups of people were impossible for them Therefor no other culture could shed lights on their civilizationrdquo2

The early Muslims who had Arabic as their mother tongue believed that not only their religious beliefs and traditions and cultural identity but also their language should not be destroyed by the attacks from other cultures Arabic was not only the means of communication for them but it was the holy language in which the Holy text was revealed Nothing should get mixed in it The structure of Arabic language is such that a small change in the pronunciation would make a huge change in the meaning Multiple meanings of a single word makes Arabic vocabulary very vast Because of all these reasons the regional languages in the lands where they went with the message of Islam created a problem for the early Muslims There were efforts to find solution for this problem in the beginning of Islam itself A new programm for the Arabs to teach Arabic was created by a ruler named Hajjab Ibnu Yusuf in Hijra 60 The method was giving one or more dots under or above of some characters and adding few other symbols3 In that way new mixed languages were born in many lands where the Muslims convoys went In Iran with the commence of Islam along with the Zoroastrian religion Pahlavi language also disappeared The Persian language became richer using the Arabic alphabet The same happened in Turkey also 80 of the vocabulary in modern Turkish language is from Arabic The

Kerala Muslims Language and Literature

Translation of excerpts from the article Samoohya Jeevitham Malayalanovalil from the study Muslim Samoohya Jeevitham Malayala Novalil by Jamal Kochangadi published by Kerala Sahithya Akademi Thrissur First published in March 1998

1 Prof V Muhammad Ali - Arabi sahithyam (Kerala Bhasha Institute)2 T Jamal Muhammed - Arabikalude Charithram (Kerala Bhasha Institute)3 Dr P M Abdul rahman - Sankara Bahasha Shaili (Institute of Mappila studies)

20

influence of Arabic on Hindi gave birth to Hindustani and Urdu Mali language is written in Arabic script It was because of this strategy by the early Muslims that mixed languages like ArabiTamil ArabiKannada ArabiSindhi ArabiPunjabi and ArabiBengali were born ArabiMalayalam is also part of it

The idea that the Vedas are so divine and that they shouldnrsquot be written was the reason behind the tradition of learning by reciting Recitations by Brahmins and Quran recitations by Muslims are examples of that belief4

The orthodox Muslims till recent times believed that it is wrong to even step on the chalk dust fallen from writing Arabic words There were a number of Arabic scholars in Kerala because of the ancient connection the land has to the language There are many Arabic books in Kerala which are not there in Arabic or any other Muslim countries5 lsquoPathu Kithabukalrsquo was used for basic education Khaidul Jamia by Ahmed Rafthani is believed to be the first Arabic text written by a Keralite Ponnani Valiya Sainudheen Makhdhoom (1468-1521) have written many Arabic texts including both prose and poems Shaikh Sainudheen second is the author of the famous book Fathahul Mueen Thuhfathul Mujahidheen written by Cheriya Sainudheem Makhdoom is the early historical text which paved the way for people in search for the history of Kerala Assaiful Bathar by Mampuaram Syed Alavi Thangal was a rebellious text against the British government The early Muslims assimilated from the local language and culture as well It was Malabar Muslims who spread Kolezhuthu (Derived from vattezhuthu and written using narayam on plam leaves) It was in use till the 19th c

Even though ArabiMalayalam started as a means for religious preaching and day to day communication later on it became a powerful medium for the Mappila imagination The Muslim scholars of that time might have thought that because most texts in Malayalam were about Hindu mythology learning Malayalam language would lead to movement away from the religion It might also be a reason for the birth of ArabiMalayalam Muslims of that

4 P K Muhammed Kunji - Deseeyodgradhanam oru Padanam (Current Books 1987)5 P M Muhammed Moulavi - Keralathile Arabi Granthakaranmar (Kerala Muslim Directory 1960)

21

time had designed secret number languages like Akkakettu and secret languages like Mykurudu6 Akkakettu is a special code language like Abjad in Arabic in which they communicate through numbers Even though later on they inter-mixed with the main stream Kerala society a tendency to alienate from the main stream have been a characteristic of the Muslim society It points towards a complex duality in the social personality Muhyudheen Mala by Qazi Muhammed is the earliest work in ArabiMalayalam There is no other text which has influenced the Muslim history in Kerala like it had All Muslim women had to learn Muhyudheen Mala to get married during that time This text says the legend of a saint named Shaikh Sainudheen and it wasnrsquot in accordance with the Islamic ideals based on monotheism But itrsquos literary beauty and musical quality gained popularity among the people Its influence was like that of the Bhakti movement in Kerala

It was almost during the same time period that both Adhyatma Ramayanam by Thunjathu Ezhuthachan and Muhyudheen Mala by Qazi Muhammed got popular among the Hindu-Muslim societies It was the time when the Portuguese came It was a time when non-Brahmins were denied learning Vedas that Ezhuthachan who was a non-Brahmin came with the Kilipattu The work of Ezhuthachan gave Dravidian character to the Malayalam language which was ridden with Sanskrit words Many Dravidian words and usages could be seen in Muhiyudheen Mala as well

Muhiyudheen Mala also has the Tamil flavor which many ancient texts and Sandhesha kavyas have7 Muhiyudheen Mala was written approximately 420 years ago Thunjanrsquos periode is also the same His Ramayana was written in thaliyola and kept in homes The part he played in popularizing Malayalam script gave him the title of the lsquofather of the languagersquo The place Thunjanrsquos Ramayana got in Hindu homes Myhiyudheen Mala had in Muslim homes Mappilappattu was a medium for Muslims to express their aesthetic sense and imagination While men sang Kissa pattu women enjoyed

6 M N Karassery - Onninte darshanam (Poorna Publications Kozhikode)7 P K Muhammed Kunjhi - Muslimkalum Kerala Samskaravum p 205

22

singing Sabeena Pattu together There is an opinion that they are similar to Harikatha kaalakshepam and Paatakam8 Till recently father and daughter used to write to each other in Arabimalyalam in poetic style There is a song called Vasoori keerthana Mala which describes about 18 different kinds of small pox There is a song on Ashtanga Hridayam Theyyam and Narikkali were part of Muharram celebration of the Dawoodi Muslims who were Shias and Dhakni muslims who were Hanafis After some time the scholars prohibited it declaring it non-Islamic

Moyin Kutty Vaidyar wrote a brilliant love poem called Badarul muneer Huznul Jamal inspired from a Persian story Even though many of his songs were inspired from persian tales they became different with his unique writing style It was Moyin kutty vaidyar who wrote with a background of kerala even before Ulloor wrote Uma Keralam which is considered to be the first poem to have a real Kerala backdrop by many scholars9

The roots of mappila pattu goes into the Kerala culture At the same time they didnrsquot lose touch with Arabian poetic devices and style of singing and interest towards Arabic vocabulary They are a result of cultural interaction There were efforts to modernize and use Sanskrit words on Arabimalayalam poetry Badar song by Chakeeri Moytheen Kutty is one of them

News papers religious magazines and even the first magazine for women were published in ArabiMalayalam Once even political pamphlets were printed in ArabiMalayalam During the time of Malabar riots Britishers banned many books Cheroor Chintu was one among them All these shows the influence this mixed language and literature had among the common Muslim people

Many Mappila songs are based on Arab and Persian stories The name for the section of Kessa pattu itself suggests that they are about stories Char Darvez which was published in Hijra 1303 is a translation of a Persian novel Even though the book the Great History Mappila Literature says that Alavudheen Khamar Samaan Umarayyar Ameer Hamza Gulzanobar Zubaida Zainaba and Khilar

8 Parappil Muhammad Koya - Kozhikotte Muslimkalude Charithram9 Balakrishnan Vallikkunnu - Samanthara Sahithya Veekshanam Moyinkutty Vaidyarude Krithikalil

23

Nabiye Kanda Nafeeza are novels in ArabiMalyalam they donrsquot fit into modern idea of a novel

Many of these novels had deformed and handicapped Malayalam in them It could be said that works like these from those who call themselves as scholars held many young Muslim people from learning their mother tongue and pulled them back from rising to the modern times and remain illiterate This was a danger caused by a some religious scholars ldquoIt is sad that some people write and publish without knowing any language structure pronunciation or grammarrdquo10 says Sanavulla makthi Thangal who was a social reformer and scholar in the ends of 19th c During the juncture when malayalam got separated from its Dravidian roots and got influenced from Sanskrit and Chantamil Muslims did not pay much attention to their mother tongue The time during when Mappila Muslims did their religious practices and preachings in Arabic and communicated in their limited rustic language alienated them Its literature including Mappila songs got limited in the Muslim population itself Non-Muslims who couldnrsquot read ArabiMalayalam were not able to read or enjoy them Even though it is necessary that research in depth should be done about works writers in ArabiMalayalam and the time period being a mixed language it couldnrsquot be said that it will exist or it should exist It has fulfilled its duty as a medium of a an age and bid goodbye Now it is not possible to develop a language with complicated words from foreign languages There is nothing to mourn upon the fact that during this time of printing press and unification of language ArabiMalayalam is drowning in the mainstream language 11

10 Sanaulla Makthi thangal - Sampoorna krithikal11 Dr K N Ezhuthachan - Arabi Malayalathinte Bhavi

24

Mappila Songs

25

Music and arts have a timeless influence on the society It is the medium through which creativity has been transferred from generations in written and oral forms even to the illiterateIt allowed the working class enjoy the sweetness and bitterness of literary creative experience

Like in any other society Mappila songs are result of the Muslim invasion in the Malayali coasts Evidently Mappila songs should be seen as a metaphor for the creation of social awareness It is very unscientific to approach arts and music with a consideration to age grouping because its not distant for even the illiterate

Mappila songs Arabi-Malayalam becomes relevant because of the cultural originality in their tunes which came from generations to generations The creativity in the tunes is of importance because it is known to even the illiterate Folk songs reflect life in them unlike the short-lived instrumental music in films A scientific research is necessary in the field of mappila songs in which magical realism flows though itrsquos veins

For women whom education and literacy were a distant dream particularly the Muslim women Mappila songs were a medium which united different generations together To the Muslim women to whom education were prohibited Mappila songs were a rising song given by the invasive Muslim civilization Other religious groups like Christians also had their own folk song tradition which had the same consequences

The presence of a semitic society came to Kasargode along with the ship of Malik Deenar Sermons didnrsquot establish the presence of that society and make it stand the test of time They successfully got mixed with the native culture in KeralaAs a result of that kind of unification that a mappila song culture is prevalent for generations in the Mogral village in Kasargode More than an inborn talent music is life itself for them

Mappila songs were rising songs and declaration of freedom for Muslim women who were denied education by the vested interests

Mappila SongsIntroduction

26

of priesthood and male domination The acceptance to mappila songs in which the prophet and birds were the characters was beyond what their author had thought The lsquomalarsquos (songs) are rich with hero worship and there are stories about heroines also like in Nafeesathu Mala

Music is used in medical treatments now It is not so long before that to console a woman giving pregnancy women sat around her and sang Nafeesathu Mala There were songs to give spirit to the warrior going for battle There are lullabies and satirical songs in Arabi-Malayalam which still people sing

Many Arabi-Malayalam songs are influenced by magical realism The messages from the immortal art forms and even the doubts which they awake influence peoplersquos minds Theatre and music have an integral part in the social changes in Kerala Literacy was the guiding light for renaissance Art can shed light in peoplersquos minds and trigger revolution Even though there are Mappila songs in Arabi-Malayalam and pure Malayalam which influence people irrespective of their age beyond entertainment itrsquos influence spreads on the backdrop of God worship and hero worship therefor mappila songs in Arabi-Malayalam are treasures in language and culture They become ever living because of the clarity in their cultural background

Art and music forms are symbols of a live society Arabi-Malayalam songs could be seen as agents of indirect woman empowerment

There are Mappila songs for every occasion like birth death marriage feast offerings to God football agriculture battles and loveThere are Mappila songs in kannada also There are set rules and grammar for this range of music Encouraging language is encouraging humanity The works of TUbaid and Moyikutty Vaidyar should be studied closely These are invaluable assets for present from the past A new generation of Mappila song writers and instant poets are a unique experience in the village of Mogral A generation in whose

27

veins the sweet tunes of Mappila songs are dissolved will makeanyone wonder The style of their singing underlines the humanitarian face of music It is not only language but also the culture which is being transferred with the songs Mappila songs are guiding lights in the journey of life

Arabi-Malayalam which shed the light of informal education for the Muslim woman who was denied literacy and education could only be seen as a streak of light in the dark cloudy sky when viewed through the rear view mirror of time Pakshipattu written on Khalifa Ali radiating hero worship could be read on the grounds of Shiaism Mappila songs have turned to the form of worship and offering to God in certain sects

Mappila songs shouldnrsquot be rated on the basis of new trends and popularity votes of today This poetic stream of self expression should be read on the basis of literary values as well as its influence on social and cultural spaces

For the people of a Holy book which called itrsquos people to read and recite Mappila songs are steel swords It is not only poetic justice that like the ishals which doesnrsquot stop raining and changes night into day centuries ago it was the Islamic invasion that gave the magical wand of magical realism to Spain

28

Mappila songs have a very important place in the songs of Kerala G Shankara Pilla says ldquo It may be difficult for one to enter into the complex lsquoManipravalamrsquo(mixed language) of Arabi-Malayalam into its poetic devices and decorations but once these hurdles are crossed a magical world of is awaiting himrdquo Many poems rich with poetic devices such as upamalangaram ulprekshalangaram and uniuqe ideas are there The rhyming sequences in Mappila songs leave poets of other language perplexed The main kinds of rhyming are kambi kazhuthu valkkambi and valinmel kambi Unique vrithams (essentially a tune or a rhythm) are speciality of mappila songs The songs which are bound to the rules are more beautiful Many different branches like padappat (war song) kissappatu(story song) mangalappattu(wedding song) maduhu pattu(stories of saints) thalolappattu(lullabies) upadeshappattu(advice songs) and malappattu(offering song) The songs of our grand parents come from a time beyond our perception handed over through many generations

There are many songs printed in Arabi-Malayalam whose author or the time which they were written are unknown Aadi mutual puranam Oppana murukkam Mylanjippattu Mazhaya ammayippattu Pazhaya Mihraj pattukal Hakhana Kombu Vakavalippattu Daniel nabi kissappattu Isa nabi kissappattu Thrikkalyanappattu Noolmala khanda kavyam Prophet Ibrahim kissappattu Pazhaya valiya kachavadappattu Jaufar thayyarppattu Mundirbunuaveel kissappattu Pazhaya yaseed pattu Falurathul khudsu oppanappattu Aandu hashu pattu Puthiya thrikkalyanappattu Muthumala multhasiminte pattu Malik ibnu deenar kissappattu and Vafathu kissappattu are only few of them There are many other handwritten poems also Among these is the ldquoMappila Ramayanamrdquo which Dr M N Karassery discovered The mappila flavor in the song is very interesting

കലം മലയം രകറികലകീഞലഞ വശമലപഞലവഞേകലകം വലവാേ സലദേിലാവണലവറ വപങലങളമലമാ രപാലവപേതലവതാേ പാതാളതലതിവല സൽതലതരാവേ മിലം വപാചലചണി കമമണി േീവി ശർപണഖകാലകലവകടി ഹലാകലകി സൽതലതാൻ മയയതലതായി ശീലംരകടലരടാൾകലകിലം രവണം മാപലപിളവയാല

Mappila Songs History and InfluenceTranslated from the original aricle Mappila Pattukal from the study Mappilasaili by NKA Latheef published by Vachanam Books Calicut First published July 2010

29

ആങലങളലാവണ ോജാരവാടല സങലങതിവശാലലലിവപങലങളല കണലടാൽ സമമതമാവണലവേവശാലലലി

These are few lines from Mappila Ramayanam It has similarities to the folksongs from Northern Kerala called lsquoVadakkan apttukalrsquo C N Ahammed Moulavi and K K Muhammed Abdul Kareem found two epic poems unpublished and authors anonymous One of them tells history of the battle of Badar and the lines are very ancient The other epic poem is lsquoRausulgulrsquo which gives historic description Few lines from the part which talks about the valor of Hazrath Ali

ആകം അസദലലലതങലങൾ അലലവത പലിരപാൽ പടയിൽ വീകം അലിയാർ സിഫതലതം വിേതലതവതാേല പാേിൽ

Many of the songs by anonymous poets are very popular lsquoAadhi muthal puraanamrsquo is a very ancient wedding song lsquoOppana murukkamrsquo is also a very old song

മാണികലകാമണിമതലത മഹമലമദിാ മഹേലേതാൽ യദർതളലളാ തിേിരാകലകാരല തിേിരാകലകം തിേിവവാളിവതിാവല തിേിവവാളി വവമലപിദിമിർ വപാങലങി

The style of ancient lsquoMylanchirsquo songs go like thisമണിമറയിൽ സവേലകലകം തലിലാവയ പീഡം അപലപീഡം ഏറിപലരപായല ഒപലപ വവകലരകണം ഒപലപ കാണാൻ വപേിരയാൻ തണ രവണം വപേിമയിലളലള മലാഇകലകലമാേം സഫല ഒപലപിചലചളലള മലാഇകലകതലവതലലലാേം വിശവയലിവയലലലാേം ഒേമിചിേലാവേ

Old lsquoAmmayippattursquo is a witty songഅപലപങലങൾ പലവിധം വകാടതലതമലമായി അലങലകാേം മികചലരചമാൽ വകാടതലത മലംആടവാൻ ആളകൾ വപൻേലടിയകൾ വയതലതിോരതടവാൻ കാകലക അളിയൻ ഹാജർ

30

A list of Mappila dishes and drinks could be seen in the song There are songs which lists all the jwellary and dress items used by Mappila women There are many Kissa songs(songs describing story of heroes) written by anonymous poets Most of them are epic stories about prophets and saints Following is a song about Jesus Christ called Isa Nabi Kissappattu This song was found and published by the first ever Mappila translator of Quran Mayan Kutty Elaya Relying on lines from Quran and Bible the poet writes

ഒേ വാകലകം ായൻവയലലിചലച ഉതലതിേം രകടലടാരോ ഉതലതലറാൻ മണലണലമർയം താം അരമാദം അേിവയ ജിേല േീൽ ഉേതലതല മണലണലടതലരതാതംരപാൾ ആദേവരലലലാേി പയലതല പളലളയിൽ ആയതയല പിേിഞലഞ അവിടലല അലല ജിേല േീൽ ഉശർല രപായല പിശകാവത മങലകവയറലറില ഈശാേി വചാലാേല

The tales of prophets and saints could also be seen in lullabies which follow oppana songs Lines from a lullaby which touches the childhood of prophet Muhammed

താരലാലം താരലാലം താഹാ േിരയ താരലാലം വകാളലളലാൾ തായി ഹലീമാതാലതലതിൽ അലലലംരപാൽ എലലലാം വലിതാൻ താമേപമണം ാളിൽ ഹലീമാ

lsquoMalappattursquo (offering songs) are a special branch of mappila songs They are about the lives of saints honoring them There are many anonymous songs in this category also Following are few lines fromlsquoAbdu Rahmanubnu Ouf Kissarsquo to show how ancient they are

കാമീൻ അതയലവറ ഹേീേല േിരയാടല കറം പിേിശം മികചലരചാർ അസലഹാേി രകാമാവതയലലവറ മഖതിരവലണലടിരഖാജാേി വാശം മാറാവത ിലരാവർ ാമം അേലദേഹിമാവല വപറലവറാവർ വലലലേിദീിൽ മാരലാ ശിചിടലരടാവർ

31

ചീമാരാവടറലറം പിേിശം മികചലരചാവർ ഒേമയിൽ രലലല തലാകം പിേിഞലവഞാവർ ഒകലകവകാടതലത സഹദായി ടലരാവർ

A number of Mala songs were written by known and unknown poets following the footprints of this song Muhiyudheen mala Badar mala Rifai mala Nafeesathu mala Manjakkulam mala Mampuram mala Malappuram mala and Muhdu mala are all popular Mala songs Depending on the common knowledge till today lsquoMuhyudheen Malarsquo written by Khazi Muhammed of Calicut is the earliest poem to have the poetrsquos name and written year printed It is stated in the song itself that it was written in the Malayalam calendar year 782

വകാലലലം വയലടലടവയലപതേണലടിൽ ഞാൻ വകാതലവതൻ ഇമലമാവലവ റലറയമലപതഞലഞമലമൽ മതലതം മാണികലകവം ഒലായി രകാതലത രപാൽ മഹിയദീൻ മാരലവ രകാതലവത ഞാൻ രലാകരേ

Muhiyudheen Mala praises the great scholar and spiritual teacher Sheikh Abdul Khader Jeelani

കപലപി അകതലതളലള വസലതവിവ രപാവല കാമാൻ ഞാൻ ിങലങവള ഖലലേകം എലരാരവർ രതീചലച വവചലചപലരപാൾ ഉറമലപ ചാലിടലട രപാൽ തിശ അവവേപലരപാഴം ആവണലണമളലരളാവർകളവ പറലലലാ എലളലള രചാലാവേ കളലളലവറ കയയലിവല വപാല വകാടതലരതാവർകിയിലലലാകലകാലം കിവയ വകാടതലരതാവർകേിഞലഞ മേതലതിലരമൽ കായായല ിറചലരചാവർ

Even though it has some idealistic flaws from the viewpoint of religion the poem is very beautiful It is older than Thunjathu Ezhuthachanrsquos Adhyatma ramayanam and itrsquos simplicity and originality is laudable The unique narrative style of Muhyudheen Mala could be seen later only in the works of Kunjayin Musliyar who was a great scholar and had a unique sense of humor lsquoKappappattursquo is a very beautiful metaphorical poem written by him The song starts with comparing human body to a ship

32

ചായൽ ഒേ കപലപലണലടല മകലകല ചാഞലഞവളലല പാണലടിചലചാവണാൻപത ീളം This ship is being attacked by four kinds of thieves

ാലണലടല കളലളർ ഉഴവല ചേലം ാണാവദ ാലം അതല ാലപാഗം മാലം തടിയിചലച രലാകേിമലമലം മൽഊവതല അസാസീലവമാല Wealth desire for the body men and the cursed devil are the four sea thieves

കണലടിടലടറിവാരാ കണലണിരലലല വപാടലടാ കാേരണാർ വചാലര വചാൽ രകടലടിരലലല വപാടലടാപണലടളലരളാർ വചാലലലിലല പതിേണലരടാ വപാടലടാ പയല തല പാലിലല കയലപണലരടാ വപാടലടാ പടലടം വപാളിഞലഞാൽ പറകലകാരമാ വപാടലടാ പാലം മറിഞലഞാൽ കടകലകാരമാ വപാടലടാ പണലണിയം വചാലലലാമാരകകരമാ വപാടലടാ രവടലടാളർ കാതിലല കടിടലരടാ വപാടലടാ

lsquoNoolmalarsquo is another devotional song written by Kunjayin Musliyar Itrsquos style is different from that of Mala pattu The poet expresses his love and respect to prophet Muhammed through the song and lists all the great qualities of the prophet He expresses his extreme desire to see the prophetrsquos face and ends the lsquoNool maduhursquo Kunjayin Musliyar who preached the religion with a sense of humor lived during 1700rsquos There are a number of famous jokes on him connecting Mangattachan and the King Zamorin Noolmala is 300 years old Muhiyudheen Mala and Noolmala have a difference of 130 years In between these two books we donrsquot know exatctly how many books were written lsquoValiya Naseehathu Malarsquo by Manakkantakathu Kunjikkoya Thangal is a poem written during that time He wrote it during Hijra 1052 Muslim women used to depend on this poem for basic religious education

33

ഈടം മഹലശറ ചടം വകാടമയിൽ വയതലതിേ രപാടലടികലകേയരമഖലേകൾ രതടം അലരേതലതല ഹഖകൾ കിടലടവാൻ തകലരകാവേപാതലതല പിടികടലവതലതിോ കടം പിടിയിൽ വിടതിമയമിവല കാണം മലകലകല സമഹായ കടകലകാേിൽ ാടം പലിശ ഭജിതലതളലളവർ പളലളാ ാശതലതിൽ വിങലങി കംവകാണലടവർ വീളം വീളം അവർ രമൽ ശശതലതാം കാഫിറം വിതറി പരലകലകടലടം രകറി ടകലകരമ

lsquoSafalamaalarsquo by Shujayi Moythu Musliyar is a song which reminds of Kunjayin Musliyarrsquos visionary songs It was written in Hijra 1316 He included things from the beginning of the world to the life of the prophet Here are few spiritual and philosophical advices

ാളില രപാകടലവട ാവളയാകടലവട ാരളകലകല ാവള ഈ ീളം വിടലടാടലവട ഓടല രകാടാ ഇടം വലം േണലരട ഓരോരോ സാ അതലതിൽ മാറലറങലങളണലരട ആടല ോലസലഥിതി േണലട രവവറ അൽ പകവലലവർകലകാേംഭപലരപവേ കടല വകാലലലങലങൾ മാസങലങലാഴലചലച വടികൾ കണകലകിൽ ിലായസിൽ തീർചലച വതടലിവർ ിലവ മണല വീടലടിരലകലക തലജം ീ രാകലകല വപാൻ വീടിരലകലകല അകകലകണല തറലാവക രാകലവകാല രമാടാ ഉൾസാേം ഓർതലതാൽ ഉറങലങാരമാ രകടാ മഖകണലണടയലകകലകൾ തറകലകടലവട മാടാ മടിടലട വപാലവചപലപിൽ മതലതണലടല രകടാ പകൽ കണലണടചലചാൽ ഇേളാരമാ വപാടലടാ പലതം പിടിചലചാൽ ഫജലർ ആരമാ വപാടലടാ തടലടി തറകലകൾ ഉറപലവപലത വപാടലടാ തിലാപഴതലതിൻ േചിവയലത വപാടലടാ ാടലടാലലപൽ വലലലല വിളയരമാ വപാടലടാ വപാടലടാ ിലമലതളലളിപലപിൻ രചാേകലകടലടാ പിൻ ഇലല കാടലടം വപാറകലകല വകാടലടാ വപടലടാരലാ ചതലത ചകമരലലലാ വപാടലടാ

34

പറിൽഉടൽകലകല േഹമാം വപാടലടാ മാം വേിപലപാൻ അലങലകാേമാവക മലതം ഭേിചലചിങലങ പിലതലം ആകാ മാരറം കാടലടിൽ ീ പഞലഞാലം രപാോ മതലതിൻ േഹർ കണലടല ചാടലയലം രപാോ കരലലലാലടലടായിേം വപാൻവിലകലകരലലല വകാടലട ിറയല കൽകലവകാേ കാശല കരലലല ഇവലലലല വചാലലലി ിറയലകലകാരമാ പരവ അലലലൽ പറഞലഞ മകടലടാരമാ വകാരവ വകാലലലം മലകലകില കലലപ കിടലടി കടാടിപാടല തതലതവയ കിടലടി വതലലലം ഒഴികഴിവിലലലരലലലാ കടലടി തലിഷലടം വിടലടാരമ രപാലിഷലടം കടലടി

The influence of mysticism could be seen in Safalamaala The poet doesnrsquot lock us in the prison of spirituality but he talks about a life of virtue based on dharma He evokes the powers of humanity and wakes up the soul

Moyinkutty Vaidyar and Chettuvay Pareekkutty were poets who created a new path different than the religious traditional Mappila songs While the traditional poems connected even the love stories to the lives of the saints and made it divine these poets gave poetic form to the raw emotions of the common man Moyinkutty Vaidyar (1852-1892) was the first poet to write a love story poem with all its true charm Even though he lived for only 40 years his contribution to Malayalam is unforgettable The poet who loved nature and flowers could evoke romance in the listeners He wrote an immortal love poem called lsquoBadarul Muneer Huznul Jamalrsquo Shooranadu Kunjan Pilla evaluated this as a genius work which all of the Keralites together if tried wouldnrsquot achieve now This is an example of his descriptive ability

പമാകളാരണ ഹസലൽ ജമാൽ പലാേതാളം മികലരത േീവി രഹമങലങൾ വമതലവത പണിചിതലതിേംാമങലങൾ എണലണിപറഞലഞാൽ തീോ വേതല ചിങലകാേം പണലവട േീവി

35

കമാകലകായലചലചകലക തപലപവമലതാം കതലതം തഖലതിൽ മേവം േീവി മേതകതലതകിലം വഞറിലതടതലത മാണികലകയലകലകയല േണലവടറിലത വീശിപേകലകിതലമടിയം കിതലതല വപേമാൾ കഴതലതം വചേിപം വകാണലടല കേിരപാൽ ഇടതം വലതിടലടലി കണലപിേി വവടലടിചലചഴടലടീടലിൽ വേിൽ മദം തേിതലവതരാകലകം പവിഴരപാലചലചണലടാവല രപാലചിേിതം വപാഞലചിേി തലവ ടചലചായലിൽ പമാതലരതവി വേവല തലിൽ

Moyinkutty Vaidyar also wrote well known battle songs like Badru Uhdu and Malappuram Including Saleekathu Kilathi maala and songs based on Panchatantra called lsquoElippadarsquo he wrote 12 khanda kavyas With this transformation initiated by Moyinkutty Vaidyar Mappila poets felt more freedom to choose their subject The number of subjects which were written upon later shows that Songs like lsquoThengaappattursquo and lsquoMangaappattursquowhich are connected to the Kerala culture were written Contemporary issues were written upon A number of poets came forward to sing against the superstitions and malpractices in the society Few lines from the poem lsquoDurachara Mardhanamrsquo by Marakkar Musliyar When false stories about Shaikh in Muthupetta and Koottayi Vellatha painting divinity on them were getting spread he satirically wrote

മതലതപലരപടലടകലകല രപായവർ വലര മഴവൻ കളവവല പലർലവ അതലതേം തലവ കടലടായി വവളലളം അതിാൽ പലർലതം കളലളം

There were talented women poets like P K Haleema V Ayishakkutty Kandathil Kunjamina and Puthooru Amina Sparks against abuse of women could be seen in some poems Puthooru Amina writes against treating women like a consumable object

36

ാലഭാഗവം വലിതാ പറയല വപങലവകടലട ഉമതിലം ലലല മാേവേ കിടലടവാൻ എികലകിവലലലാേ മടലടല മടലടിൽകിടലടവവേകലകം മാരരതര വിളികലകം മടലടരലാഗിയം ഉറലറിടം പരല ചകലകേവാകലകം ഒേപടി മകലകളങലങ കളകലകിലായാൽ അടകലകവളലാകലകം വപാടലടിപലവപാേിഞലഞലതാളാം വപാേിവവയിലതലതാകം ഓളം രപായി മറലവറാേ രതാപ കണലടപിടികലകം അയയലളാ-പേഷവേ പതി പതലിമാർകലക തീേം ഇവതലവതാേ രകാളാ

There was a stream of Mappila songs touching the social life The excitement of Indiarsquos freedom struggle could be seen in many Mappila songs of that time Many mappila poets like Nallalam Beeran were put into jail T Ubaid wrote to raise the national spirit

എലതി വിണലണിൽ പതതായല കേിിഴൽ കാണല തങലങി എല ലണലടൻ രഗാപേങലങൾndashതങലങളിൽ രചാദയലം തടങലങി ചിലതയാലിംഗലലണലടല തലവറndashവതളിമഖം കേിഞലഞ മങലങി ചീർതലതാ രമരതാ വിപതലതിൻ സചകൾ കണലടടങലങി

Mappila Literature researcher K M Ahammed wrote ldquoMappilas didnrsquot sing about the local rulers or the Kings They didrsquot fall short of desire for freedom or self respect It was Mappila song writers and singers who inspired the Muslims of Kerala to fight against any oppression whether of the local rulers or the imperialist Britainrdquo

37

Akbar Sadaka Pakshipattu should be included in the group of story-songs This poem written by Naduthopil Abdulla once gained astonishing popularity in Malabar The story and its presentation in the song would blow away anyone Clarity simplicity ease and the ingredients of unique vocabulary in Kasargodian Malayalam are the characteresitics of this poemThe poet belongs to a small shore side village in Kasargode sharing border with Karnataka The slang over there is a mixture of Malyalam and Kongani

Pakshipattu

38

A bird who had lived with her husband for 40 years is subjected to husbandrsquos suspicion for lying two eggs during one day and she gets thrown out of the nest The bird pleads prophet Muhammed to convince her husband that she was innocent The prophet replies that he would end her distress if she could bring her husband to his presence The bird says that he wouldnrsquot come if she asks and says the prophet should send one of his men to which prophet asks the whereabouts of her husband The bird says that it is beyond the tall Jabal Khubais and beyond Jabal Noor and beyond a field in a hill called Thurisina Mala where prophet Moosa was born The prophet sends Bilal to fetch the male bird Bilal went there and called the birdrsquos name twice but the bird pretended that he didnrsquot hear it When Bilal got angry and called for the third time the bird showed its beak outside and asked Bilal with arrogance- ldquowho are you you kid who called me by my namerdquo When Bilal said that prophet Muhammed send him Akbar Sadhaka- the bird replied that he knew all the 312 prophets but he he hadnrsquot heard about Bilalrsquos prophet and asks him to tell his prophet that Akbar Sadaka is calling him Bilal returns and tells this to the prophet and he sends Umar Akbar Sadaka repeats whatever was said to Bilal Then the prophet thinks that if his son in law Ali was there he would have brought the bird there Ali was at a distance of 93 days gone for a battle Ali knows about Muhammedrsquos thought through dream Ali arrives at the prophetrsquos presence during Subhi morning prayer on his horse named Dul Dul It happened so because Allah asked Jibreel to shrink the earth Ali goes in search of Akbar Sadaka When Akbar Sadaka didnrsquot listen for the first two calls Ali called him for the third time in a manner that the sky and earth shivered Akbar Sadaka called Ali as Chinkapuliyar (the lion Ali) The bird said the same things as before to Ali also Ali replied that Muhammed is the 313th prophet Then the bird asked him if there was a prophet like that why was he not keeping the fourth veda in tact When Ali asked him to explain he said that the dear daughter of a sahabi named Ibnu Ubaidulla was kidnapped by Ifreeth jinn on the 3rd day of her birth and she is being brought up as an infidel for the last 16 years Why is that your prophet is not able to save herAli after hearing this marches towards King Ifreethrsquos fort There is a cave covered with a huge stone on the right side of Thurishina hill

The Story

39

It is written on it that if a human being enters into the cave he will be burnt to ashes Ali ties his horse on the stone itself and enters the fort Then Ali sees a large ocean and two huge serpents guarding it Those serpents recognizes Ali The serpents gets Ali into the fort on some conditions Then Ali sees a tree The tree tries to send Ali back but he doesnrsquot listen The tree gives keys for all the seven forts to Ali on some conditions Ali witnesses perplexing sights on opening every fort In the seventh fort Ali sees the girl who was abducted by Ifreeth guarded by a jinn Ali wakes her up Th girl says that only Ali from Mecca could enter the fort like he did She says that Ifreeth had gone for a hunting party and the sounds of his return could be heard Ifreeth on entering sees that all the forts were open and asks the girl about it Ifreeth says that he could smell man he could smell Ali When he screams and boasts that if he sees Ali he would burn him to ashes Ali jumps in front of him Ali asks Ifreeth to believe in islam but Ifreeth resents Ali then fights with the Kingrsquos guards In the end Ifreeth falls like the Uhdu hill Ali takes the girl along with him and reaches the place where Akbar Sadaka lives With the first call itself the bird greats him with saying ldquolabbaykum labbaykum labbaykumrdquo Akbar Sadaka goes along with Ali towards prophetrsquos presence saying that he is now convinced that Muhammed is the prophet Akbar Sadaka tells the prophet about his suspicion on his wife The prophet replied that it was a Kudrath (blessing from Allah) and the bird gets convinced Akbar Sadaka asks the prophet for forgiveness He takes his spouse along with him to the nest Ibnu Ubaidullarsquos daughter describes all the events happened in while she was kept in the fort In this fashion the story in the song ends happily

40

One of the most notable period in the Malayalam literature begins with Kilipattu Even though Thunjathu Ezhuthachan was the central point of this stream there are many other kinds of works like Champukkal Aattakathakal and Thullalukal Many kilippattu were written after Thunjan Even though Kilipattu are written like a bird is made to sing there are other songs in which goose coil and beetle sing the song They also could be included in the category of Kilipattu In the Akbar Sadaka song the bird asks the prophet Bilal Umar and Ali two ethical questions in poetic form The bird talks to each one of them The song could be read as praising chastity of woman Even though in the beginning the bird talks down of Muhammed in the end he apologizes and does as the prophet says Unlike Ezhuthachan who used sophisticated verses to talk about the ethical issues Naduthopil has used some perspectives which existed then and wrote about some philosophies in a not so serious manner Pakshipattu could be seen as a Mappila version of Kilipattu Those who blame Pakshipattu for contempt of the prophet should rethink based on what is said above

Kilipattu

41

Pakshipattu is a story about the loss of faith and replacement of it Stories about miracles were always used from the ancient times to spread religious belief Almost every prophet who were mentioned in Quran had many miracles associated with them They were meant to make the people of their times believe that the prophet is capable of doing things with the blessing from Allah which are not possible by normal people Many of the miracles were very majestic like splitting of the moon during Muhammedrsquos time and like the ocean split and made way for Moses There is a story about Cheraman King in Kerala who lived during the same time during when the prophet was alive that he saw the moon splitting and he converted to Islam These stories are intented make people believe that there is a power which could do any thing things majestic and beyond what they could think of In the story of Akbar Sadaka initially when the bird is asked to come see the prophet he talks down on him saying that he didnrsquot know about a prophet named Muhammed If there was a prophet named Muhammed why would such a dare thing happen like what Ifreeth did How would it happen so that daughter of a sahabi was taken away when she was just 3 days old and now itrsquos 16 years she had been held in captivity and kept as an infidel by a jinn Akbar Sadaka has lost faith in Muhammed that he was the prophet of Allah and Ali is engaged in a mission to restore it Ali enters the forbidden cave and encounters many supernatural occurrences like talking snake with 80 hoods and talking trees When he opens the forts by the keys given by the tree he sees many more miracles like fire by its own net which gets thrown by its own arrow which gets shot by its own and a wand which hits by its own afort in which a thousand women were sleeping while standing a thousand women were sleeping while sitting a thousand women were laying and sleeping Finally when he meets Ifreeth he is defeating a Waseer (guard) of Ifreeth who is 40 times bigger than Ali who had eaten 40 camels and drank 7 barrels of water Ali throws him thousands of yards up in the sky On falling down the Waseer says that if Ali catches him so that he wont die he would believe in islam Ali saves Waseer but he still doesnrsquot keep his word Ali throws him up again This time also when coming down the Waseer says the same Ali trusts him again but Allah sends Jibreel to strike Alirsquos hand so that

Story of Faith

42

the Waseer falls down and no more cheats Ali When Ali is back along with the girl a deed which would not have been possible if not for blessing from Allah and knowledge of Muhammed and valiance of Ali Akbar Sadaka becomes convinced that Muhammed is Allahrsquos prophet His faith in Muhammed and Islam is restored He goes to Muhammedrsquos presence and asks his question that how could his wife lay an egg which is not his Muhammed assures him that his wife is innocent and it was a blessing from Allah Akbar Sadaka gets convinced because it is Allahrsquos prophet who have said so He has restored his trust in his wife also

43

Shias are a group of Muslims who give more importance to Ali than other Khalifas Ali was the fourth Khalifa and one of Muhammedrsquos first disciples He was prophetrsquos close relative and used to write down Vahiyu (messages of Quran revealed to Muhammed through Jibreel from Allah)for him He was one among the ten people whom the prophet gave news of assured entry to heaven Alirsquos mother had given him the name Haider which means lion But he was known in the name Ali (one who is in heights)which his father called him Ali grew up in Muhammedrsquos house under his guidance It helped him to learn good characteristics early in life He didnrsquot lower his head in front of any idols when idol worship was very prominent in Mecca It was the prophetrsquos wife Khadeeja who believed in Muhammed first and second it was Ali The brave Ali was ready to die protecting Muhammed The prophet had married his youngest daughter Fathima to Ali Ali had fought in the battles of Badr Uhud Hantak Khaibar and Hunain In his last days the prophet came to the mosque supporting his hand on Alirsquos shoulder Ali had a main role in the death ceremony of the prophet Historians records that Ali had expectation that prophet would select him as his successor Knowledge bravery justice and simple life were some of his qualities He had every means to lead a luxurious life but he didnrsquot lead one He bought the same kind of dress for him self and his servant He went to the market himself and carried things from there to home by himself He lead a very simple life

There are several reasons for Alirsquos rule as the fourth Khalifa not being a complete success Many had lead an opulent life because of the prosperous times before Many people turned against Ali who instructed a simple life and strict control in money transactions So he didnrsquot get the support of people who wanted a luxurious life Another reason is the indiscipline of people who were with Ali Some people deliberately tried to create trouble Ibn Sabu was the one behind that Constant attempts were made to evoke the emotions of blind favoritism and person worship which Islam strongly forbids among people which made them to hate each other Propaganda that Ali being close relative was the righteous successor of Muhammed to be the first Khalifa and that right was snatched

Alirsquos history

44

away from him was spread by them Even though Ali publicly and clearly denied that claim in places like Egypt Bazra Koofa and Yemen wrong thoughts got spread Efforts of enemies of Islam to attack the religion from within itself started to see success Troubles grew as because of the differences in thinking and polarizations Tendencies of animosity created problem like in the time of Uzman The group of people who stood for Ali naturally portrayed his character in a higher position It is a result of this that a group among world Muslims do glorify Ali Viewing from this back ground pakshipattu have influenced Kerala Muslims in Shiaism

45

Naduthoppilrsquos Pakshipattu have faced a lot of criticisms from the beginning Some scholars have even banned reading it because it tells a fictitious story about the prophet The criticisms are that there is no such an event in the history and it is non-islamic and it would create misconceptions in the society All these criticisms should be looked upon but there is another dimension to it which everybody agrees that is itrsquos popularity This is a song which have been read sung and enjoyed by the common muslim a lot Thousands of its copies got printed Clarity in language simplicity in representation appropriate abstractions and augmentations and crystal clear language are the qualities of PakshipattuIt became popular because it is entertaining The male bird expelled his wife because he had doubt in her chastity His need to save the girl in Ifreethrsquos fort reflects his opinion to protect womanrsquos morality Ali does this adventure because he recognizes it The issue which the female bird raises in front of the prophet is also the same The song suggests that man and woman should trust each other

Criticisms

46

Pakshipattu is full of awesome picturisations The age of Akbar Sadaka is not mentioned in pakshipattu The poet gives us clues to guess it in a strange and beautiful way

പേിശിൽ ഈ ഭമിയിൽ ിൽകലകല കാലതലതല പേിവശാതലത ഭമി ഞാൻ അഞലച ിറം കണലട മലപിാൽ ഭമി അതല വപാല ിറമായി പിലവയാ ഭമി അതല വവളലളിതലതറയായി വവളലളിതലതറരപായി വചലപതറയായി വചലപതറരപായി ഇേലപ തറയായി മണലണതറയായിടലടഞലച റലറാണലടായി (I have seen earth in five colors It was golden in the beginning Then it became silver Then it turned bronze and then iron It has been 500 years since it has turned earth colored)

The scientific basis of this transformation should be questioned But the transformation of time and space have been beautifully illustrated in these lines If inspiring awe in the readerrsquos mind is an element of beauty in literature Naduthopil have brought his readers to the bring of itാലലപത ചവിടലട വകാണലവടതലതി ഇമാമലി (Imamali reached in just forty steps) അലതവിസലേലതിതമായി കിടകലകല കടൽ (the sea which extends till infinity) അതിലവറ കാവൽകലകാോയി േണലട ാഗങലങൾ ആ ാഗങലങളവട വലപലപം ഉദയമാം വതാടലട അസലതമം വവേയാണല (it is guarded by two snakes the length of those snakes extends from sunrise to sunset) These lines remind us of Muhyudheen Mala

ആകാശതലതിൻ മീവത ഭമികലക താവഴയം അവവേവകാടിീളം അതലതിേയരളലലാവർ (The one whose size of flag is from above the sky to below the earth)

To provide thought which guide you to infinity is characteristic of Quran It may be Quranic influence that lead mappila poets to use that kind of imagination The snake called Ibnu Umair in the song has 80 heads and 80 hoods Ali crosses the ocean sitting on it Ibnu Umair tells the marvels of the fort like this

Imagination in the Song

47

തനനാലെ കതതനന വാളണടാ കകാടടയിൽ തനനാെടികകനന ദണടണടാകകാടടയിൽ തനനാലെ കതതനന തീയണടാ കകാടടയിൽതനനാലെ വീശനന വെയണടാ കകാടടയിൽ(In the fort there is a sword which strikes by its own a pole which hits by its own a fire which burns by its own and a net which gets thrown by its own )

Magic in depiction not scientific reality is becoming evident in these lines Minds of readers and listeners get lit with wonder The depiction of things inside Ifreethrsquos fort makes evident the dangers and adventure Ali has to go through to save the girl For this poets have been using myths proverbs and supernatural powers since centuries This unique method of depiction leads the song to fulfill its purpose

48

Ali fights bravely to protect the fourth Veda Alirsquos bravery becomes evident only when the reader is convinced of his enemyrsquos huge power In Miltonrsquos world classic Paradise Lost the poet depicts devil as one with extraordinary power it was to show the greatest might of God A human level representation of that is shown in pakshipattu Even when it is agreed that the events in this story are impossible the poet tells a truth which the human race has to be convinced which is to bring purity in life The reading of Naduthoppilrsquos Pakshipattu becomes creative only when that is understood Using the secondary imagination which Coleridge says genius people possess like Aristotle had proved before imagination becomes creative this could be experienced by the reader on careful reading of Pakshipattu Like moral stories and parables the poet presents Pakshipattu Writers write stories and songs like parables to present philosophies

The prophetrsquos philosophy that even a bird should be given justice should be noticed It shouldnrsquot be meant that Pakshipattu is completely righteous There are attempts to patronize great men like Bilal and Umar who had led a saintly life The song even patronizes prophet Muhammed who is called the Darling of the Mankind But when he realizes his mistake Akbar Sadaka asks for forgiveness The poet in his excitement to praise Ali would have forgotten and written things which shouldnrsquot have been written It would be appropriate for the reader to forgive the poet for the prophetrsquos teaching was to forgive even your enemy

Message in the Song

49

There are few things which are entirely non-Islamic in Pakshipattu They shouldnrsquot by any means could be justified The serpents who guard the sea asks a favor in return of helping him cross the sea The serpents says- ldquoYou are the one who gives the card to enter paradise during the day of Khiyamat give us also cards during that dayrdquo Ali replies that he would give him a great card This is completely wrong according to Islamic principles because even the prophet canrsquot decide who enters heaven So those lines are absurd The concept that tree bends for men has beauty It is okay if its a display of respect but its impossible according to Islam The tree also has a wish since it is a Sunnath for muslims to brush teeth the tree asks to give him that Sunnath This even is also not possible In the end of the song the poet pleads to Allah to forgive him for any mistakes in the song he had committed

Errors

50

Mahathaya Mappila Sahithya Paramparyam- C N Ahammed Moulavi K K Muhammed Abdul Kareem

Mappila Shaili- N K A Latheef

Muslim Samoohika Jeevitham Malayala Novalil- Jamal Kochangadi

Pakshipattu Oru Punarvayana- Ibrahim Bevinja

Muslimingalum Kerala Samskaravum- P K Muhammed Kunji

Mappila Muslims of Kerala- Rollan E Miller

Islam in Southern India- W P Warren

Mappilapattinte Thayverukal- V K Kutty

Arabi Sahithyam- Prof V Muhammedali

Onninte darshanam- M N Karassery

Kozhikotte Muslimkalude Charithram- Parapil Muhamed Koya

Islam VIjnana Kosham

Keralathinte Samskarika Charithram- P K Gopala Krishnan

Bibliography

51

Mr M A Abdu Rahman

Prof Abdul Satar

Mr Abdulla Mogral

Mr V Abdul Gafoor

Social Revolution in a Kerala Village- Dr A Ayyappan

The Cultural Heritage in ndia- Edited by haridas Bhatacharya

Bharateeya Chinta- K Damodaran

The Growth of Islamic thought in India- Dr Tharachand

Cochin State Manual- C Achutha Menon

Courtesy

52

53

54

17

Kariyan kunjumoosa There are many books of which authors remain anonymous

Many newspapers and magazines were in circulation in Arabi-Malayalam Syed Sanavullah Makthi Thangal is notable in this field A century ago he ran a newspaper called ldquoThuhfathul Akhyarrdquo Till now its acknowledged that ldquoHidayathul Ikhwanrdquo by Syed Abdulla Koya Thangal who died in 1908 is the first ever Arabi-Malyalam magazine Many scholars have written Arabi-Malayalam dictionaries which shows the development of the language Muhammad Koya Thangal wrote a trilingual dictionary Arabic Malayalam and Sanskrit

Social reformists such as Sanavulla Makthi Thangal Chalilakathu Kunju muhammad haji Vakkam Abdul khader moulavi Kulangara Veetil Moythu Musliyar and Seythalikkutty Master tried to improve the Arabi-Malayalam script to nurture Mappila literature along with the developing language Makthi Thangalrsquos Mouleemul Ikhvan (1910) was written improved script Vakkom Abdul Khader Moulavi gave modern form to the symbols Mappila language before and after these improvements are very different Following is an excerpt from the Arabi-Malyalam Quran translation by Mayinkutty Elaya in 1867 He translated 7th verse from chapter 39 as follows

ldquoവവാേ കറലറം വചയലവത തടി ചമകലകയിലലല രേവറ വവാേ തടിലവറ കറലറതലതിവ പിലവ ിങലങവള റേലേിവകലവകാവളലലയായിേികലകം ിങലങളലകലകവളലല മടങലങം താം ിങലങൾ അമൽ വചയയലലരാലല ആയിേലിേില അങലങതലവത യാവല വകാണലടല ിങലങരളാടല അവൻ േിശയം അേവികലകലതല മലം ിചയം തലവ അലലലാവയാകലതല അറിയലരാായിേികലകം ഖലലേകളിലവറയകതളലള യാവലവകാണലടല ഒകലവകയംrdquo

18

In 1961 K Ummar Moulavi translated the same as follows

ldquoയാവതാേ കറലറകലകാേം രവവറാോളവട കറലറം വഹികലകകയിലലല പിലവ ിങലങളവട ാഥലവറയടകലകവലകലകാണല ിങലങളവട മടകലകം അപലരപാൾ ിങലങൾ േലപവേലതതിചലച വകാണലടിേലതിവ പറലറി അവൻ ിങലങരളാടല പറയം ിശലചയമായം അവൻ ഹദയങലങളിലളലളതിവപറലറി അറിയലവാണലrdquo

It would be felt as the language of Arab-Malayalam in the early works were not pure All the ancient texts has the same defect There is an opinion that Ramacharitham is not even a Malayalam text The language then was a mixed language Naturally Arabi-Malyalam also has that influence The limitation in the script was a major reason Change happens in the language after change in the script Even though many people wrote with interest gradually Arabi-Malyalam faced decline The improvement in public education changed the condition of Arabi-malayalam as the main medium of communication Malayalam started to be used as the day to day language Even though a number of poems were written in Arabi-Malalyalam after that also

19

lsquoArabicrsquo is a word more connected with a language beyond being a name of a group tribe or a place It is the youngest among semitic languages Among the semitic languages like Hebrew Suryani Arabic Assyrian Babylonian Ethiopian Phoenician Aramaic and Sabian Arabic is the most prevalent language in use in all the fields today Hebrew is the official language of Israel Suryani is used in some Christian churches for religious rituals Among the rest only Ethiopian is alive today1 Arabic has more semitic character in grammar and pronunciation than itrsquos sister languages and the protection of the language must have been thought a part of Arab culture and racial purity There is reason for this- ldquoGeographically the Arabs lead a very isolated life Mixing with other groups of people were impossible for them Therefor no other culture could shed lights on their civilizationrdquo2

The early Muslims who had Arabic as their mother tongue believed that not only their religious beliefs and traditions and cultural identity but also their language should not be destroyed by the attacks from other cultures Arabic was not only the means of communication for them but it was the holy language in which the Holy text was revealed Nothing should get mixed in it The structure of Arabic language is such that a small change in the pronunciation would make a huge change in the meaning Multiple meanings of a single word makes Arabic vocabulary very vast Because of all these reasons the regional languages in the lands where they went with the message of Islam created a problem for the early Muslims There were efforts to find solution for this problem in the beginning of Islam itself A new programm for the Arabs to teach Arabic was created by a ruler named Hajjab Ibnu Yusuf in Hijra 60 The method was giving one or more dots under or above of some characters and adding few other symbols3 In that way new mixed languages were born in many lands where the Muslims convoys went In Iran with the commence of Islam along with the Zoroastrian religion Pahlavi language also disappeared The Persian language became richer using the Arabic alphabet The same happened in Turkey also 80 of the vocabulary in modern Turkish language is from Arabic The

Kerala Muslims Language and Literature

Translation of excerpts from the article Samoohya Jeevitham Malayalanovalil from the study Muslim Samoohya Jeevitham Malayala Novalil by Jamal Kochangadi published by Kerala Sahithya Akademi Thrissur First published in March 1998

1 Prof V Muhammad Ali - Arabi sahithyam (Kerala Bhasha Institute)2 T Jamal Muhammed - Arabikalude Charithram (Kerala Bhasha Institute)3 Dr P M Abdul rahman - Sankara Bahasha Shaili (Institute of Mappila studies)

20

influence of Arabic on Hindi gave birth to Hindustani and Urdu Mali language is written in Arabic script It was because of this strategy by the early Muslims that mixed languages like ArabiTamil ArabiKannada ArabiSindhi ArabiPunjabi and ArabiBengali were born ArabiMalayalam is also part of it

The idea that the Vedas are so divine and that they shouldnrsquot be written was the reason behind the tradition of learning by reciting Recitations by Brahmins and Quran recitations by Muslims are examples of that belief4

The orthodox Muslims till recent times believed that it is wrong to even step on the chalk dust fallen from writing Arabic words There were a number of Arabic scholars in Kerala because of the ancient connection the land has to the language There are many Arabic books in Kerala which are not there in Arabic or any other Muslim countries5 lsquoPathu Kithabukalrsquo was used for basic education Khaidul Jamia by Ahmed Rafthani is believed to be the first Arabic text written by a Keralite Ponnani Valiya Sainudheen Makhdhoom (1468-1521) have written many Arabic texts including both prose and poems Shaikh Sainudheen second is the author of the famous book Fathahul Mueen Thuhfathul Mujahidheen written by Cheriya Sainudheem Makhdoom is the early historical text which paved the way for people in search for the history of Kerala Assaiful Bathar by Mampuaram Syed Alavi Thangal was a rebellious text against the British government The early Muslims assimilated from the local language and culture as well It was Malabar Muslims who spread Kolezhuthu (Derived from vattezhuthu and written using narayam on plam leaves) It was in use till the 19th c

Even though ArabiMalayalam started as a means for religious preaching and day to day communication later on it became a powerful medium for the Mappila imagination The Muslim scholars of that time might have thought that because most texts in Malayalam were about Hindu mythology learning Malayalam language would lead to movement away from the religion It might also be a reason for the birth of ArabiMalayalam Muslims of that

4 P K Muhammed Kunji - Deseeyodgradhanam oru Padanam (Current Books 1987)5 P M Muhammed Moulavi - Keralathile Arabi Granthakaranmar (Kerala Muslim Directory 1960)

21

time had designed secret number languages like Akkakettu and secret languages like Mykurudu6 Akkakettu is a special code language like Abjad in Arabic in which they communicate through numbers Even though later on they inter-mixed with the main stream Kerala society a tendency to alienate from the main stream have been a characteristic of the Muslim society It points towards a complex duality in the social personality Muhyudheen Mala by Qazi Muhammed is the earliest work in ArabiMalayalam There is no other text which has influenced the Muslim history in Kerala like it had All Muslim women had to learn Muhyudheen Mala to get married during that time This text says the legend of a saint named Shaikh Sainudheen and it wasnrsquot in accordance with the Islamic ideals based on monotheism But itrsquos literary beauty and musical quality gained popularity among the people Its influence was like that of the Bhakti movement in Kerala

It was almost during the same time period that both Adhyatma Ramayanam by Thunjathu Ezhuthachan and Muhyudheen Mala by Qazi Muhammed got popular among the Hindu-Muslim societies It was the time when the Portuguese came It was a time when non-Brahmins were denied learning Vedas that Ezhuthachan who was a non-Brahmin came with the Kilipattu The work of Ezhuthachan gave Dravidian character to the Malayalam language which was ridden with Sanskrit words Many Dravidian words and usages could be seen in Muhiyudheen Mala as well

Muhiyudheen Mala also has the Tamil flavor which many ancient texts and Sandhesha kavyas have7 Muhiyudheen Mala was written approximately 420 years ago Thunjanrsquos periode is also the same His Ramayana was written in thaliyola and kept in homes The part he played in popularizing Malayalam script gave him the title of the lsquofather of the languagersquo The place Thunjanrsquos Ramayana got in Hindu homes Myhiyudheen Mala had in Muslim homes Mappilappattu was a medium for Muslims to express their aesthetic sense and imagination While men sang Kissa pattu women enjoyed

6 M N Karassery - Onninte darshanam (Poorna Publications Kozhikode)7 P K Muhammed Kunjhi - Muslimkalum Kerala Samskaravum p 205

22

singing Sabeena Pattu together There is an opinion that they are similar to Harikatha kaalakshepam and Paatakam8 Till recently father and daughter used to write to each other in Arabimalyalam in poetic style There is a song called Vasoori keerthana Mala which describes about 18 different kinds of small pox There is a song on Ashtanga Hridayam Theyyam and Narikkali were part of Muharram celebration of the Dawoodi Muslims who were Shias and Dhakni muslims who were Hanafis After some time the scholars prohibited it declaring it non-Islamic

Moyin Kutty Vaidyar wrote a brilliant love poem called Badarul muneer Huznul Jamal inspired from a Persian story Even though many of his songs were inspired from persian tales they became different with his unique writing style It was Moyin kutty vaidyar who wrote with a background of kerala even before Ulloor wrote Uma Keralam which is considered to be the first poem to have a real Kerala backdrop by many scholars9

The roots of mappila pattu goes into the Kerala culture At the same time they didnrsquot lose touch with Arabian poetic devices and style of singing and interest towards Arabic vocabulary They are a result of cultural interaction There were efforts to modernize and use Sanskrit words on Arabimalayalam poetry Badar song by Chakeeri Moytheen Kutty is one of them

News papers religious magazines and even the first magazine for women were published in ArabiMalayalam Once even political pamphlets were printed in ArabiMalayalam During the time of Malabar riots Britishers banned many books Cheroor Chintu was one among them All these shows the influence this mixed language and literature had among the common Muslim people

Many Mappila songs are based on Arab and Persian stories The name for the section of Kessa pattu itself suggests that they are about stories Char Darvez which was published in Hijra 1303 is a translation of a Persian novel Even though the book the Great History Mappila Literature says that Alavudheen Khamar Samaan Umarayyar Ameer Hamza Gulzanobar Zubaida Zainaba and Khilar

8 Parappil Muhammad Koya - Kozhikotte Muslimkalude Charithram9 Balakrishnan Vallikkunnu - Samanthara Sahithya Veekshanam Moyinkutty Vaidyarude Krithikalil

23

Nabiye Kanda Nafeeza are novels in ArabiMalyalam they donrsquot fit into modern idea of a novel

Many of these novels had deformed and handicapped Malayalam in them It could be said that works like these from those who call themselves as scholars held many young Muslim people from learning their mother tongue and pulled them back from rising to the modern times and remain illiterate This was a danger caused by a some religious scholars ldquoIt is sad that some people write and publish without knowing any language structure pronunciation or grammarrdquo10 says Sanavulla makthi Thangal who was a social reformer and scholar in the ends of 19th c During the juncture when malayalam got separated from its Dravidian roots and got influenced from Sanskrit and Chantamil Muslims did not pay much attention to their mother tongue The time during when Mappila Muslims did their religious practices and preachings in Arabic and communicated in their limited rustic language alienated them Its literature including Mappila songs got limited in the Muslim population itself Non-Muslims who couldnrsquot read ArabiMalayalam were not able to read or enjoy them Even though it is necessary that research in depth should be done about works writers in ArabiMalayalam and the time period being a mixed language it couldnrsquot be said that it will exist or it should exist It has fulfilled its duty as a medium of a an age and bid goodbye Now it is not possible to develop a language with complicated words from foreign languages There is nothing to mourn upon the fact that during this time of printing press and unification of language ArabiMalayalam is drowning in the mainstream language 11

10 Sanaulla Makthi thangal - Sampoorna krithikal11 Dr K N Ezhuthachan - Arabi Malayalathinte Bhavi

24

Mappila Songs

25

Music and arts have a timeless influence on the society It is the medium through which creativity has been transferred from generations in written and oral forms even to the illiterateIt allowed the working class enjoy the sweetness and bitterness of literary creative experience

Like in any other society Mappila songs are result of the Muslim invasion in the Malayali coasts Evidently Mappila songs should be seen as a metaphor for the creation of social awareness It is very unscientific to approach arts and music with a consideration to age grouping because its not distant for even the illiterate

Mappila songs Arabi-Malayalam becomes relevant because of the cultural originality in their tunes which came from generations to generations The creativity in the tunes is of importance because it is known to even the illiterate Folk songs reflect life in them unlike the short-lived instrumental music in films A scientific research is necessary in the field of mappila songs in which magical realism flows though itrsquos veins

For women whom education and literacy were a distant dream particularly the Muslim women Mappila songs were a medium which united different generations together To the Muslim women to whom education were prohibited Mappila songs were a rising song given by the invasive Muslim civilization Other religious groups like Christians also had their own folk song tradition which had the same consequences

The presence of a semitic society came to Kasargode along with the ship of Malik Deenar Sermons didnrsquot establish the presence of that society and make it stand the test of time They successfully got mixed with the native culture in KeralaAs a result of that kind of unification that a mappila song culture is prevalent for generations in the Mogral village in Kasargode More than an inborn talent music is life itself for them

Mappila songs were rising songs and declaration of freedom for Muslim women who were denied education by the vested interests

Mappila SongsIntroduction

26

of priesthood and male domination The acceptance to mappila songs in which the prophet and birds were the characters was beyond what their author had thought The lsquomalarsquos (songs) are rich with hero worship and there are stories about heroines also like in Nafeesathu Mala

Music is used in medical treatments now It is not so long before that to console a woman giving pregnancy women sat around her and sang Nafeesathu Mala There were songs to give spirit to the warrior going for battle There are lullabies and satirical songs in Arabi-Malayalam which still people sing

Many Arabi-Malayalam songs are influenced by magical realism The messages from the immortal art forms and even the doubts which they awake influence peoplersquos minds Theatre and music have an integral part in the social changes in Kerala Literacy was the guiding light for renaissance Art can shed light in peoplersquos minds and trigger revolution Even though there are Mappila songs in Arabi-Malayalam and pure Malayalam which influence people irrespective of their age beyond entertainment itrsquos influence spreads on the backdrop of God worship and hero worship therefor mappila songs in Arabi-Malayalam are treasures in language and culture They become ever living because of the clarity in their cultural background

Art and music forms are symbols of a live society Arabi-Malayalam songs could be seen as agents of indirect woman empowerment

There are Mappila songs for every occasion like birth death marriage feast offerings to God football agriculture battles and loveThere are Mappila songs in kannada also There are set rules and grammar for this range of music Encouraging language is encouraging humanity The works of TUbaid and Moyikutty Vaidyar should be studied closely These are invaluable assets for present from the past A new generation of Mappila song writers and instant poets are a unique experience in the village of Mogral A generation in whose

27

veins the sweet tunes of Mappila songs are dissolved will makeanyone wonder The style of their singing underlines the humanitarian face of music It is not only language but also the culture which is being transferred with the songs Mappila songs are guiding lights in the journey of life

Arabi-Malayalam which shed the light of informal education for the Muslim woman who was denied literacy and education could only be seen as a streak of light in the dark cloudy sky when viewed through the rear view mirror of time Pakshipattu written on Khalifa Ali radiating hero worship could be read on the grounds of Shiaism Mappila songs have turned to the form of worship and offering to God in certain sects

Mappila songs shouldnrsquot be rated on the basis of new trends and popularity votes of today This poetic stream of self expression should be read on the basis of literary values as well as its influence on social and cultural spaces

For the people of a Holy book which called itrsquos people to read and recite Mappila songs are steel swords It is not only poetic justice that like the ishals which doesnrsquot stop raining and changes night into day centuries ago it was the Islamic invasion that gave the magical wand of magical realism to Spain

28

Mappila songs have a very important place in the songs of Kerala G Shankara Pilla says ldquo It may be difficult for one to enter into the complex lsquoManipravalamrsquo(mixed language) of Arabi-Malayalam into its poetic devices and decorations but once these hurdles are crossed a magical world of is awaiting himrdquo Many poems rich with poetic devices such as upamalangaram ulprekshalangaram and uniuqe ideas are there The rhyming sequences in Mappila songs leave poets of other language perplexed The main kinds of rhyming are kambi kazhuthu valkkambi and valinmel kambi Unique vrithams (essentially a tune or a rhythm) are speciality of mappila songs The songs which are bound to the rules are more beautiful Many different branches like padappat (war song) kissappatu(story song) mangalappattu(wedding song) maduhu pattu(stories of saints) thalolappattu(lullabies) upadeshappattu(advice songs) and malappattu(offering song) The songs of our grand parents come from a time beyond our perception handed over through many generations

There are many songs printed in Arabi-Malayalam whose author or the time which they were written are unknown Aadi mutual puranam Oppana murukkam Mylanjippattu Mazhaya ammayippattu Pazhaya Mihraj pattukal Hakhana Kombu Vakavalippattu Daniel nabi kissappattu Isa nabi kissappattu Thrikkalyanappattu Noolmala khanda kavyam Prophet Ibrahim kissappattu Pazhaya valiya kachavadappattu Jaufar thayyarppattu Mundirbunuaveel kissappattu Pazhaya yaseed pattu Falurathul khudsu oppanappattu Aandu hashu pattu Puthiya thrikkalyanappattu Muthumala multhasiminte pattu Malik ibnu deenar kissappattu and Vafathu kissappattu are only few of them There are many other handwritten poems also Among these is the ldquoMappila Ramayanamrdquo which Dr M N Karassery discovered The mappila flavor in the song is very interesting

കലം മലയം രകറികലകീഞലഞ വശമലപഞലവഞേകലകം വലവാേ സലദേിലാവണലവറ വപങലങളമലമാ രപാലവപേതലവതാേ പാതാളതലതിവല സൽതലതരാവേ മിലം വപാചലചണി കമമണി േീവി ശർപണഖകാലകലവകടി ഹലാകലകി സൽതലതാൻ മയയതലതായി ശീലംരകടലരടാൾകലകിലം രവണം മാപലപിളവയാല

Mappila Songs History and InfluenceTranslated from the original aricle Mappila Pattukal from the study Mappilasaili by NKA Latheef published by Vachanam Books Calicut First published July 2010

29

ആങലങളലാവണ ോജാരവാടല സങലങതിവശാലലലിവപങലങളല കണലടാൽ സമമതമാവണലവേവശാലലലി

These are few lines from Mappila Ramayanam It has similarities to the folksongs from Northern Kerala called lsquoVadakkan apttukalrsquo C N Ahammed Moulavi and K K Muhammed Abdul Kareem found two epic poems unpublished and authors anonymous One of them tells history of the battle of Badar and the lines are very ancient The other epic poem is lsquoRausulgulrsquo which gives historic description Few lines from the part which talks about the valor of Hazrath Ali

ആകം അസദലലലതങലങൾ അലലവത പലിരപാൽ പടയിൽ വീകം അലിയാർ സിഫതലതം വിേതലതവതാേല പാേിൽ

Many of the songs by anonymous poets are very popular lsquoAadhi muthal puraanamrsquo is a very ancient wedding song lsquoOppana murukkamrsquo is also a very old song

മാണികലകാമണിമതലത മഹമലമദിാ മഹേലേതാൽ യദർതളലളാ തിേിരാകലകാരല തിേിരാകലകം തിേിവവാളിവതിാവല തിേിവവാളി വവമലപിദിമിർ വപാങലങി

The style of ancient lsquoMylanchirsquo songs go like thisമണിമറയിൽ സവേലകലകം തലിലാവയ പീഡം അപലപീഡം ഏറിപലരപായല ഒപലപ വവകലരകണം ഒപലപ കാണാൻ വപേിരയാൻ തണ രവണം വപേിമയിലളലള മലാഇകലകലമാേം സഫല ഒപലപിചലചളലള മലാഇകലകതലവതലലലാേം വിശവയലിവയലലലാേം ഒേമിചിേലാവേ

Old lsquoAmmayippattursquo is a witty songഅപലപങലങൾ പലവിധം വകാടതലതമലമായി അലങലകാേം മികചലരചമാൽ വകാടതലത മലംആടവാൻ ആളകൾ വപൻേലടിയകൾ വയതലതിോരതടവാൻ കാകലക അളിയൻ ഹാജർ

30

A list of Mappila dishes and drinks could be seen in the song There are songs which lists all the jwellary and dress items used by Mappila women There are many Kissa songs(songs describing story of heroes) written by anonymous poets Most of them are epic stories about prophets and saints Following is a song about Jesus Christ called Isa Nabi Kissappattu This song was found and published by the first ever Mappila translator of Quran Mayan Kutty Elaya Relying on lines from Quran and Bible the poet writes

ഒേ വാകലകം ായൻവയലലിചലച ഉതലതിേം രകടലടാരോ ഉതലതലറാൻ മണലണലമർയം താം അരമാദം അേിവയ ജിേല േീൽ ഉേതലതല മണലണലടതലരതാതംരപാൾ ആദേവരലലലാേി പയലതല പളലളയിൽ ആയതയല പിേിഞലഞ അവിടലല അലല ജിേല േീൽ ഉശർല രപായല പിശകാവത മങലകവയറലറില ഈശാേി വചാലാേല

The tales of prophets and saints could also be seen in lullabies which follow oppana songs Lines from a lullaby which touches the childhood of prophet Muhammed

താരലാലം താരലാലം താഹാ േിരയ താരലാലം വകാളലളലാൾ തായി ഹലീമാതാലതലതിൽ അലലലംരപാൽ എലലലാം വലിതാൻ താമേപമണം ാളിൽ ഹലീമാ

lsquoMalappattursquo (offering songs) are a special branch of mappila songs They are about the lives of saints honoring them There are many anonymous songs in this category also Following are few lines fromlsquoAbdu Rahmanubnu Ouf Kissarsquo to show how ancient they are

കാമീൻ അതയലവറ ഹേീേല േിരയാടല കറം പിേിശം മികചലരചാർ അസലഹാേി രകാമാവതയലലവറ മഖതിരവലണലടിരഖാജാേി വാശം മാറാവത ിലരാവർ ാമം അേലദേഹിമാവല വപറലവറാവർ വലലലേിദീിൽ മാരലാ ശിചിടലരടാവർ

31

ചീമാരാവടറലറം പിേിശം മികചലരചാവർ ഒേമയിൽ രലലല തലാകം പിേിഞലവഞാവർ ഒകലകവകാടതലത സഹദായി ടലരാവർ

A number of Mala songs were written by known and unknown poets following the footprints of this song Muhiyudheen mala Badar mala Rifai mala Nafeesathu mala Manjakkulam mala Mampuram mala Malappuram mala and Muhdu mala are all popular Mala songs Depending on the common knowledge till today lsquoMuhyudheen Malarsquo written by Khazi Muhammed of Calicut is the earliest poem to have the poetrsquos name and written year printed It is stated in the song itself that it was written in the Malayalam calendar year 782

വകാലലലം വയലടലടവയലപതേണലടിൽ ഞാൻ വകാതലവതൻ ഇമലമാവലവ റലറയമലപതഞലഞമലമൽ മതലതം മാണികലകവം ഒലായി രകാതലത രപാൽ മഹിയദീൻ മാരലവ രകാതലവത ഞാൻ രലാകരേ

Muhiyudheen Mala praises the great scholar and spiritual teacher Sheikh Abdul Khader Jeelani

കപലപി അകതലതളലള വസലതവിവ രപാവല കാമാൻ ഞാൻ ിങലങവള ഖലലേകം എലരാരവർ രതീചലച വവചലചപലരപാൾ ഉറമലപ ചാലിടലട രപാൽ തിശ അവവേപലരപാഴം ആവണലണമളലരളാവർകളവ പറലലലാ എലളലള രചാലാവേ കളലളലവറ കയയലിവല വപാല വകാടതലരതാവർകിയിലലലാകലകാലം കിവയ വകാടതലരതാവർകേിഞലഞ മേതലതിലരമൽ കായായല ിറചലരചാവർ

Even though it has some idealistic flaws from the viewpoint of religion the poem is very beautiful It is older than Thunjathu Ezhuthachanrsquos Adhyatma ramayanam and itrsquos simplicity and originality is laudable The unique narrative style of Muhyudheen Mala could be seen later only in the works of Kunjayin Musliyar who was a great scholar and had a unique sense of humor lsquoKappappattursquo is a very beautiful metaphorical poem written by him The song starts with comparing human body to a ship

32

ചായൽ ഒേ കപലപലണലടല മകലകല ചാഞലഞവളലല പാണലടിചലചാവണാൻപത ീളം This ship is being attacked by four kinds of thieves

ാലണലടല കളലളർ ഉഴവല ചേലം ാണാവദ ാലം അതല ാലപാഗം മാലം തടിയിചലച രലാകേിമലമലം മൽഊവതല അസാസീലവമാല Wealth desire for the body men and the cursed devil are the four sea thieves

കണലടിടലടറിവാരാ കണലണിരലലല വപാടലടാ കാേരണാർ വചാലര വചാൽ രകടലടിരലലല വപാടലടാപണലടളലരളാർ വചാലലലിലല പതിേണലരടാ വപാടലടാ പയല തല പാലിലല കയലപണലരടാ വപാടലടാ പടലടം വപാളിഞലഞാൽ പറകലകാരമാ വപാടലടാ പാലം മറിഞലഞാൽ കടകലകാരമാ വപാടലടാ പണലണിയം വചാലലലാമാരകകരമാ വപാടലടാ രവടലടാളർ കാതിലല കടിടലരടാ വപാടലടാ

lsquoNoolmalarsquo is another devotional song written by Kunjayin Musliyar Itrsquos style is different from that of Mala pattu The poet expresses his love and respect to prophet Muhammed through the song and lists all the great qualities of the prophet He expresses his extreme desire to see the prophetrsquos face and ends the lsquoNool maduhursquo Kunjayin Musliyar who preached the religion with a sense of humor lived during 1700rsquos There are a number of famous jokes on him connecting Mangattachan and the King Zamorin Noolmala is 300 years old Muhiyudheen Mala and Noolmala have a difference of 130 years In between these two books we donrsquot know exatctly how many books were written lsquoValiya Naseehathu Malarsquo by Manakkantakathu Kunjikkoya Thangal is a poem written during that time He wrote it during Hijra 1052 Muslim women used to depend on this poem for basic religious education

33

ഈടം മഹലശറ ചടം വകാടമയിൽ വയതലതിേ രപാടലടികലകേയരമഖലേകൾ രതടം അലരേതലതല ഹഖകൾ കിടലടവാൻ തകലരകാവേപാതലതല പിടികടലവതലതിോ കടം പിടിയിൽ വിടതിമയമിവല കാണം മലകലകല സമഹായ കടകലകാേിൽ ാടം പലിശ ഭജിതലതളലളവർ പളലളാ ാശതലതിൽ വിങലങി കംവകാണലടവർ വീളം വീളം അവർ രമൽ ശശതലതാം കാഫിറം വിതറി പരലകലകടലടം രകറി ടകലകരമ

lsquoSafalamaalarsquo by Shujayi Moythu Musliyar is a song which reminds of Kunjayin Musliyarrsquos visionary songs It was written in Hijra 1316 He included things from the beginning of the world to the life of the prophet Here are few spiritual and philosophical advices

ാളില രപാകടലവട ാവളയാകടലവട ാരളകലകല ാവള ഈ ീളം വിടലടാടലവട ഓടല രകാടാ ഇടം വലം േണലരട ഓരോരോ സാ അതലതിൽ മാറലറങലങളണലരട ആടല ോലസലഥിതി േണലട രവവറ അൽ പകവലലവർകലകാേംഭപലരപവേ കടല വകാലലലങലങൾ മാസങലങലാഴലചലച വടികൾ കണകലകിൽ ിലായസിൽ തീർചലച വതടലിവർ ിലവ മണല വീടലടിരലകലക തലജം ീ രാകലകല വപാൻ വീടിരലകലകല അകകലകണല തറലാവക രാകലവകാല രമാടാ ഉൾസാേം ഓർതലതാൽ ഉറങലങാരമാ രകടാ മഖകണലണടയലകകലകൾ തറകലകടലവട മാടാ മടിടലട വപാലവചപലപിൽ മതലതണലടല രകടാ പകൽ കണലണടചലചാൽ ഇേളാരമാ വപാടലടാ പലതം പിടിചലചാൽ ഫജലർ ആരമാ വപാടലടാ തടലടി തറകലകൾ ഉറപലവപലത വപാടലടാ തിലാപഴതലതിൻ േചിവയലത വപാടലടാ ാടലടാലലപൽ വലലലല വിളയരമാ വപാടലടാ വപാടലടാ ിലമലതളലളിപലപിൻ രചാേകലകടലടാ പിൻ ഇലല കാടലടം വപാറകലകല വകാടലടാ വപടലടാരലാ ചതലത ചകമരലലലാ വപാടലടാ

34

പറിൽഉടൽകലകല േഹമാം വപാടലടാ മാം വേിപലപാൻ അലങലകാേമാവക മലതം ഭേിചലചിങലങ പിലതലം ആകാ മാരറം കാടലടിൽ ീ പഞലഞാലം രപാോ മതലതിൻ േഹർ കണലടല ചാടലയലം രപാോ കരലലലാലടലടായിേം വപാൻവിലകലകരലലല വകാടലട ിറയല കൽകലവകാേ കാശല കരലലല ഇവലലലല വചാലലലി ിറയലകലകാരമാ പരവ അലലലൽ പറഞലഞ മകടലടാരമാ വകാരവ വകാലലലം മലകലകില കലലപ കിടലടി കടാടിപാടല തതലതവയ കിടലടി വതലലലം ഒഴികഴിവിലലലരലലലാ കടലടി തലിഷലടം വിടലടാരമ രപാലിഷലടം കടലടി

The influence of mysticism could be seen in Safalamaala The poet doesnrsquot lock us in the prison of spirituality but he talks about a life of virtue based on dharma He evokes the powers of humanity and wakes up the soul

Moyinkutty Vaidyar and Chettuvay Pareekkutty were poets who created a new path different than the religious traditional Mappila songs While the traditional poems connected even the love stories to the lives of the saints and made it divine these poets gave poetic form to the raw emotions of the common man Moyinkutty Vaidyar (1852-1892) was the first poet to write a love story poem with all its true charm Even though he lived for only 40 years his contribution to Malayalam is unforgettable The poet who loved nature and flowers could evoke romance in the listeners He wrote an immortal love poem called lsquoBadarul Muneer Huznul Jamalrsquo Shooranadu Kunjan Pilla evaluated this as a genius work which all of the Keralites together if tried wouldnrsquot achieve now This is an example of his descriptive ability

പമാകളാരണ ഹസലൽ ജമാൽ പലാേതാളം മികലരത േീവി രഹമങലങൾ വമതലവത പണിചിതലതിേംാമങലങൾ എണലണിപറഞലഞാൽ തീോ വേതല ചിങലകാേം പണലവട േീവി

35

കമാകലകായലചലചകലക തപലപവമലതാം കതലതം തഖലതിൽ മേവം േീവി മേതകതലതകിലം വഞറിലതടതലത മാണികലകയലകലകയല േണലവടറിലത വീശിപേകലകിതലമടിയം കിതലതല വപേമാൾ കഴതലതം വചേിപം വകാണലടല കേിരപാൽ ഇടതം വലതിടലടലി കണലപിേി വവടലടിചലചഴടലടീടലിൽ വേിൽ മദം തേിതലവതരാകലകം പവിഴരപാലചലചണലടാവല രപാലചിേിതം വപാഞലചിേി തലവ ടചലചായലിൽ പമാതലരതവി വേവല തലിൽ

Moyinkutty Vaidyar also wrote well known battle songs like Badru Uhdu and Malappuram Including Saleekathu Kilathi maala and songs based on Panchatantra called lsquoElippadarsquo he wrote 12 khanda kavyas With this transformation initiated by Moyinkutty Vaidyar Mappila poets felt more freedom to choose their subject The number of subjects which were written upon later shows that Songs like lsquoThengaappattursquo and lsquoMangaappattursquowhich are connected to the Kerala culture were written Contemporary issues were written upon A number of poets came forward to sing against the superstitions and malpractices in the society Few lines from the poem lsquoDurachara Mardhanamrsquo by Marakkar Musliyar When false stories about Shaikh in Muthupetta and Koottayi Vellatha painting divinity on them were getting spread he satirically wrote

മതലതപലരപടലടകലകല രപായവർ വലര മഴവൻ കളവവല പലർലവ അതലതേം തലവ കടലടായി വവളലളം അതിാൽ പലർലതം കളലളം

There were talented women poets like P K Haleema V Ayishakkutty Kandathil Kunjamina and Puthooru Amina Sparks against abuse of women could be seen in some poems Puthooru Amina writes against treating women like a consumable object

36

ാലഭാഗവം വലിതാ പറയല വപങലവകടലട ഉമതിലം ലലല മാേവേ കിടലടവാൻ എികലകിവലലലാേ മടലടല മടലടിൽകിടലടവവേകലകം മാരരതര വിളികലകം മടലടരലാഗിയം ഉറലറിടം പരല ചകലകേവാകലകം ഒേപടി മകലകളങലങ കളകലകിലായാൽ അടകലകവളലാകലകം വപാടലടിപലവപാേിഞലഞലതാളാം വപാേിവവയിലതലതാകം ഓളം രപായി മറലവറാേ രതാപ കണലടപിടികലകം അയയലളാ-പേഷവേ പതി പതലിമാർകലക തീേം ഇവതലവതാേ രകാളാ

There was a stream of Mappila songs touching the social life The excitement of Indiarsquos freedom struggle could be seen in many Mappila songs of that time Many mappila poets like Nallalam Beeran were put into jail T Ubaid wrote to raise the national spirit

എലതി വിണലണിൽ പതതായല കേിിഴൽ കാണല തങലങി എല ലണലടൻ രഗാപേങലങൾndashതങലങളിൽ രചാദയലം തടങലങി ചിലതയാലിംഗലലണലടല തലവറndashവതളിമഖം കേിഞലഞ മങലങി ചീർതലതാ രമരതാ വിപതലതിൻ സചകൾ കണലടടങലങി

Mappila Literature researcher K M Ahammed wrote ldquoMappilas didnrsquot sing about the local rulers or the Kings They didrsquot fall short of desire for freedom or self respect It was Mappila song writers and singers who inspired the Muslims of Kerala to fight against any oppression whether of the local rulers or the imperialist Britainrdquo

37

Akbar Sadaka Pakshipattu should be included in the group of story-songs This poem written by Naduthopil Abdulla once gained astonishing popularity in Malabar The story and its presentation in the song would blow away anyone Clarity simplicity ease and the ingredients of unique vocabulary in Kasargodian Malayalam are the characteresitics of this poemThe poet belongs to a small shore side village in Kasargode sharing border with Karnataka The slang over there is a mixture of Malyalam and Kongani

Pakshipattu

38

A bird who had lived with her husband for 40 years is subjected to husbandrsquos suspicion for lying two eggs during one day and she gets thrown out of the nest The bird pleads prophet Muhammed to convince her husband that she was innocent The prophet replies that he would end her distress if she could bring her husband to his presence The bird says that he wouldnrsquot come if she asks and says the prophet should send one of his men to which prophet asks the whereabouts of her husband The bird says that it is beyond the tall Jabal Khubais and beyond Jabal Noor and beyond a field in a hill called Thurisina Mala where prophet Moosa was born The prophet sends Bilal to fetch the male bird Bilal went there and called the birdrsquos name twice but the bird pretended that he didnrsquot hear it When Bilal got angry and called for the third time the bird showed its beak outside and asked Bilal with arrogance- ldquowho are you you kid who called me by my namerdquo When Bilal said that prophet Muhammed send him Akbar Sadhaka- the bird replied that he knew all the 312 prophets but he he hadnrsquot heard about Bilalrsquos prophet and asks him to tell his prophet that Akbar Sadaka is calling him Bilal returns and tells this to the prophet and he sends Umar Akbar Sadaka repeats whatever was said to Bilal Then the prophet thinks that if his son in law Ali was there he would have brought the bird there Ali was at a distance of 93 days gone for a battle Ali knows about Muhammedrsquos thought through dream Ali arrives at the prophetrsquos presence during Subhi morning prayer on his horse named Dul Dul It happened so because Allah asked Jibreel to shrink the earth Ali goes in search of Akbar Sadaka When Akbar Sadaka didnrsquot listen for the first two calls Ali called him for the third time in a manner that the sky and earth shivered Akbar Sadaka called Ali as Chinkapuliyar (the lion Ali) The bird said the same things as before to Ali also Ali replied that Muhammed is the 313th prophet Then the bird asked him if there was a prophet like that why was he not keeping the fourth veda in tact When Ali asked him to explain he said that the dear daughter of a sahabi named Ibnu Ubaidulla was kidnapped by Ifreeth jinn on the 3rd day of her birth and she is being brought up as an infidel for the last 16 years Why is that your prophet is not able to save herAli after hearing this marches towards King Ifreethrsquos fort There is a cave covered with a huge stone on the right side of Thurishina hill

The Story

39

It is written on it that if a human being enters into the cave he will be burnt to ashes Ali ties his horse on the stone itself and enters the fort Then Ali sees a large ocean and two huge serpents guarding it Those serpents recognizes Ali The serpents gets Ali into the fort on some conditions Then Ali sees a tree The tree tries to send Ali back but he doesnrsquot listen The tree gives keys for all the seven forts to Ali on some conditions Ali witnesses perplexing sights on opening every fort In the seventh fort Ali sees the girl who was abducted by Ifreeth guarded by a jinn Ali wakes her up Th girl says that only Ali from Mecca could enter the fort like he did She says that Ifreeth had gone for a hunting party and the sounds of his return could be heard Ifreeth on entering sees that all the forts were open and asks the girl about it Ifreeth says that he could smell man he could smell Ali When he screams and boasts that if he sees Ali he would burn him to ashes Ali jumps in front of him Ali asks Ifreeth to believe in islam but Ifreeth resents Ali then fights with the Kingrsquos guards In the end Ifreeth falls like the Uhdu hill Ali takes the girl along with him and reaches the place where Akbar Sadaka lives With the first call itself the bird greats him with saying ldquolabbaykum labbaykum labbaykumrdquo Akbar Sadaka goes along with Ali towards prophetrsquos presence saying that he is now convinced that Muhammed is the prophet Akbar Sadaka tells the prophet about his suspicion on his wife The prophet replied that it was a Kudrath (blessing from Allah) and the bird gets convinced Akbar Sadaka asks the prophet for forgiveness He takes his spouse along with him to the nest Ibnu Ubaidullarsquos daughter describes all the events happened in while she was kept in the fort In this fashion the story in the song ends happily

40

One of the most notable period in the Malayalam literature begins with Kilipattu Even though Thunjathu Ezhuthachan was the central point of this stream there are many other kinds of works like Champukkal Aattakathakal and Thullalukal Many kilippattu were written after Thunjan Even though Kilipattu are written like a bird is made to sing there are other songs in which goose coil and beetle sing the song They also could be included in the category of Kilipattu In the Akbar Sadaka song the bird asks the prophet Bilal Umar and Ali two ethical questions in poetic form The bird talks to each one of them The song could be read as praising chastity of woman Even though in the beginning the bird talks down of Muhammed in the end he apologizes and does as the prophet says Unlike Ezhuthachan who used sophisticated verses to talk about the ethical issues Naduthopil has used some perspectives which existed then and wrote about some philosophies in a not so serious manner Pakshipattu could be seen as a Mappila version of Kilipattu Those who blame Pakshipattu for contempt of the prophet should rethink based on what is said above

Kilipattu

41

Pakshipattu is a story about the loss of faith and replacement of it Stories about miracles were always used from the ancient times to spread religious belief Almost every prophet who were mentioned in Quran had many miracles associated with them They were meant to make the people of their times believe that the prophet is capable of doing things with the blessing from Allah which are not possible by normal people Many of the miracles were very majestic like splitting of the moon during Muhammedrsquos time and like the ocean split and made way for Moses There is a story about Cheraman King in Kerala who lived during the same time during when the prophet was alive that he saw the moon splitting and he converted to Islam These stories are intented make people believe that there is a power which could do any thing things majestic and beyond what they could think of In the story of Akbar Sadaka initially when the bird is asked to come see the prophet he talks down on him saying that he didnrsquot know about a prophet named Muhammed If there was a prophet named Muhammed why would such a dare thing happen like what Ifreeth did How would it happen so that daughter of a sahabi was taken away when she was just 3 days old and now itrsquos 16 years she had been held in captivity and kept as an infidel by a jinn Akbar Sadaka has lost faith in Muhammed that he was the prophet of Allah and Ali is engaged in a mission to restore it Ali enters the forbidden cave and encounters many supernatural occurrences like talking snake with 80 hoods and talking trees When he opens the forts by the keys given by the tree he sees many more miracles like fire by its own net which gets thrown by its own arrow which gets shot by its own and a wand which hits by its own afort in which a thousand women were sleeping while standing a thousand women were sleeping while sitting a thousand women were laying and sleeping Finally when he meets Ifreeth he is defeating a Waseer (guard) of Ifreeth who is 40 times bigger than Ali who had eaten 40 camels and drank 7 barrels of water Ali throws him thousands of yards up in the sky On falling down the Waseer says that if Ali catches him so that he wont die he would believe in islam Ali saves Waseer but he still doesnrsquot keep his word Ali throws him up again This time also when coming down the Waseer says the same Ali trusts him again but Allah sends Jibreel to strike Alirsquos hand so that

Story of Faith

42

the Waseer falls down and no more cheats Ali When Ali is back along with the girl a deed which would not have been possible if not for blessing from Allah and knowledge of Muhammed and valiance of Ali Akbar Sadaka becomes convinced that Muhammed is Allahrsquos prophet His faith in Muhammed and Islam is restored He goes to Muhammedrsquos presence and asks his question that how could his wife lay an egg which is not his Muhammed assures him that his wife is innocent and it was a blessing from Allah Akbar Sadaka gets convinced because it is Allahrsquos prophet who have said so He has restored his trust in his wife also

43

Shias are a group of Muslims who give more importance to Ali than other Khalifas Ali was the fourth Khalifa and one of Muhammedrsquos first disciples He was prophetrsquos close relative and used to write down Vahiyu (messages of Quran revealed to Muhammed through Jibreel from Allah)for him He was one among the ten people whom the prophet gave news of assured entry to heaven Alirsquos mother had given him the name Haider which means lion But he was known in the name Ali (one who is in heights)which his father called him Ali grew up in Muhammedrsquos house under his guidance It helped him to learn good characteristics early in life He didnrsquot lower his head in front of any idols when idol worship was very prominent in Mecca It was the prophetrsquos wife Khadeeja who believed in Muhammed first and second it was Ali The brave Ali was ready to die protecting Muhammed The prophet had married his youngest daughter Fathima to Ali Ali had fought in the battles of Badr Uhud Hantak Khaibar and Hunain In his last days the prophet came to the mosque supporting his hand on Alirsquos shoulder Ali had a main role in the death ceremony of the prophet Historians records that Ali had expectation that prophet would select him as his successor Knowledge bravery justice and simple life were some of his qualities He had every means to lead a luxurious life but he didnrsquot lead one He bought the same kind of dress for him self and his servant He went to the market himself and carried things from there to home by himself He lead a very simple life

There are several reasons for Alirsquos rule as the fourth Khalifa not being a complete success Many had lead an opulent life because of the prosperous times before Many people turned against Ali who instructed a simple life and strict control in money transactions So he didnrsquot get the support of people who wanted a luxurious life Another reason is the indiscipline of people who were with Ali Some people deliberately tried to create trouble Ibn Sabu was the one behind that Constant attempts were made to evoke the emotions of blind favoritism and person worship which Islam strongly forbids among people which made them to hate each other Propaganda that Ali being close relative was the righteous successor of Muhammed to be the first Khalifa and that right was snatched

Alirsquos history

44

away from him was spread by them Even though Ali publicly and clearly denied that claim in places like Egypt Bazra Koofa and Yemen wrong thoughts got spread Efforts of enemies of Islam to attack the religion from within itself started to see success Troubles grew as because of the differences in thinking and polarizations Tendencies of animosity created problem like in the time of Uzman The group of people who stood for Ali naturally portrayed his character in a higher position It is a result of this that a group among world Muslims do glorify Ali Viewing from this back ground pakshipattu have influenced Kerala Muslims in Shiaism

45

Naduthoppilrsquos Pakshipattu have faced a lot of criticisms from the beginning Some scholars have even banned reading it because it tells a fictitious story about the prophet The criticisms are that there is no such an event in the history and it is non-islamic and it would create misconceptions in the society All these criticisms should be looked upon but there is another dimension to it which everybody agrees that is itrsquos popularity This is a song which have been read sung and enjoyed by the common muslim a lot Thousands of its copies got printed Clarity in language simplicity in representation appropriate abstractions and augmentations and crystal clear language are the qualities of PakshipattuIt became popular because it is entertaining The male bird expelled his wife because he had doubt in her chastity His need to save the girl in Ifreethrsquos fort reflects his opinion to protect womanrsquos morality Ali does this adventure because he recognizes it The issue which the female bird raises in front of the prophet is also the same The song suggests that man and woman should trust each other

Criticisms

46

Pakshipattu is full of awesome picturisations The age of Akbar Sadaka is not mentioned in pakshipattu The poet gives us clues to guess it in a strange and beautiful way

പേിശിൽ ഈ ഭമിയിൽ ിൽകലകല കാലതലതല പേിവശാതലത ഭമി ഞാൻ അഞലച ിറം കണലട മലപിാൽ ഭമി അതല വപാല ിറമായി പിലവയാ ഭമി അതല വവളലളിതലതറയായി വവളലളിതലതറരപായി വചലപതറയായി വചലപതറരപായി ഇേലപ തറയായി മണലണതറയായിടലടഞലച റലറാണലടായി (I have seen earth in five colors It was golden in the beginning Then it became silver Then it turned bronze and then iron It has been 500 years since it has turned earth colored)

The scientific basis of this transformation should be questioned But the transformation of time and space have been beautifully illustrated in these lines If inspiring awe in the readerrsquos mind is an element of beauty in literature Naduthopil have brought his readers to the bring of itാലലപത ചവിടലട വകാണലവടതലതി ഇമാമലി (Imamali reached in just forty steps) അലതവിസലേലതിതമായി കിടകലകല കടൽ (the sea which extends till infinity) അതിലവറ കാവൽകലകാോയി േണലട ാഗങലങൾ ആ ാഗങലങളവട വലപലപം ഉദയമാം വതാടലട അസലതമം വവേയാണല (it is guarded by two snakes the length of those snakes extends from sunrise to sunset) These lines remind us of Muhyudheen Mala

ആകാശതലതിൻ മീവത ഭമികലക താവഴയം അവവേവകാടിീളം അതലതിേയരളലലാവർ (The one whose size of flag is from above the sky to below the earth)

To provide thought which guide you to infinity is characteristic of Quran It may be Quranic influence that lead mappila poets to use that kind of imagination The snake called Ibnu Umair in the song has 80 heads and 80 hoods Ali crosses the ocean sitting on it Ibnu Umair tells the marvels of the fort like this

Imagination in the Song

47

തനനാലെ കതതനന വാളണടാ കകാടടയിൽ തനനാെടികകനന ദണടണടാകകാടടയിൽ തനനാലെ കതതനന തീയണടാ കകാടടയിൽതനനാലെ വീശനന വെയണടാ കകാടടയിൽ(In the fort there is a sword which strikes by its own a pole which hits by its own a fire which burns by its own and a net which gets thrown by its own )

Magic in depiction not scientific reality is becoming evident in these lines Minds of readers and listeners get lit with wonder The depiction of things inside Ifreethrsquos fort makes evident the dangers and adventure Ali has to go through to save the girl For this poets have been using myths proverbs and supernatural powers since centuries This unique method of depiction leads the song to fulfill its purpose

48

Ali fights bravely to protect the fourth Veda Alirsquos bravery becomes evident only when the reader is convinced of his enemyrsquos huge power In Miltonrsquos world classic Paradise Lost the poet depicts devil as one with extraordinary power it was to show the greatest might of God A human level representation of that is shown in pakshipattu Even when it is agreed that the events in this story are impossible the poet tells a truth which the human race has to be convinced which is to bring purity in life The reading of Naduthoppilrsquos Pakshipattu becomes creative only when that is understood Using the secondary imagination which Coleridge says genius people possess like Aristotle had proved before imagination becomes creative this could be experienced by the reader on careful reading of Pakshipattu Like moral stories and parables the poet presents Pakshipattu Writers write stories and songs like parables to present philosophies

The prophetrsquos philosophy that even a bird should be given justice should be noticed It shouldnrsquot be meant that Pakshipattu is completely righteous There are attempts to patronize great men like Bilal and Umar who had led a saintly life The song even patronizes prophet Muhammed who is called the Darling of the Mankind But when he realizes his mistake Akbar Sadaka asks for forgiveness The poet in his excitement to praise Ali would have forgotten and written things which shouldnrsquot have been written It would be appropriate for the reader to forgive the poet for the prophetrsquos teaching was to forgive even your enemy

Message in the Song

49

There are few things which are entirely non-Islamic in Pakshipattu They shouldnrsquot by any means could be justified The serpents who guard the sea asks a favor in return of helping him cross the sea The serpents says- ldquoYou are the one who gives the card to enter paradise during the day of Khiyamat give us also cards during that dayrdquo Ali replies that he would give him a great card This is completely wrong according to Islamic principles because even the prophet canrsquot decide who enters heaven So those lines are absurd The concept that tree bends for men has beauty It is okay if its a display of respect but its impossible according to Islam The tree also has a wish since it is a Sunnath for muslims to brush teeth the tree asks to give him that Sunnath This even is also not possible In the end of the song the poet pleads to Allah to forgive him for any mistakes in the song he had committed

Errors

50

Mahathaya Mappila Sahithya Paramparyam- C N Ahammed Moulavi K K Muhammed Abdul Kareem

Mappila Shaili- N K A Latheef

Muslim Samoohika Jeevitham Malayala Novalil- Jamal Kochangadi

Pakshipattu Oru Punarvayana- Ibrahim Bevinja

Muslimingalum Kerala Samskaravum- P K Muhammed Kunji

Mappila Muslims of Kerala- Rollan E Miller

Islam in Southern India- W P Warren

Mappilapattinte Thayverukal- V K Kutty

Arabi Sahithyam- Prof V Muhammedali

Onninte darshanam- M N Karassery

Kozhikotte Muslimkalude Charithram- Parapil Muhamed Koya

Islam VIjnana Kosham

Keralathinte Samskarika Charithram- P K Gopala Krishnan

Bibliography

51

Mr M A Abdu Rahman

Prof Abdul Satar

Mr Abdulla Mogral

Mr V Abdul Gafoor

Social Revolution in a Kerala Village- Dr A Ayyappan

The Cultural Heritage in ndia- Edited by haridas Bhatacharya

Bharateeya Chinta- K Damodaran

The Growth of Islamic thought in India- Dr Tharachand

Cochin State Manual- C Achutha Menon

Courtesy

52

53

54

18

In 1961 K Ummar Moulavi translated the same as follows

ldquoയാവതാേ കറലറകലകാേം രവവറാോളവട കറലറം വഹികലകകയിലലല പിലവ ിങലങളവട ാഥലവറയടകലകവലകലകാണല ിങലങളവട മടകലകം അപലരപാൾ ിങലങൾ േലപവേലതതിചലച വകാണലടിേലതിവ പറലറി അവൻ ിങലങരളാടല പറയം ിശലചയമായം അവൻ ഹദയങലങളിലളലളതിവപറലറി അറിയലവാണലrdquo

It would be felt as the language of Arab-Malayalam in the early works were not pure All the ancient texts has the same defect There is an opinion that Ramacharitham is not even a Malayalam text The language then was a mixed language Naturally Arabi-Malyalam also has that influence The limitation in the script was a major reason Change happens in the language after change in the script Even though many people wrote with interest gradually Arabi-Malyalam faced decline The improvement in public education changed the condition of Arabi-malayalam as the main medium of communication Malayalam started to be used as the day to day language Even though a number of poems were written in Arabi-Malalyalam after that also

19

lsquoArabicrsquo is a word more connected with a language beyond being a name of a group tribe or a place It is the youngest among semitic languages Among the semitic languages like Hebrew Suryani Arabic Assyrian Babylonian Ethiopian Phoenician Aramaic and Sabian Arabic is the most prevalent language in use in all the fields today Hebrew is the official language of Israel Suryani is used in some Christian churches for religious rituals Among the rest only Ethiopian is alive today1 Arabic has more semitic character in grammar and pronunciation than itrsquos sister languages and the protection of the language must have been thought a part of Arab culture and racial purity There is reason for this- ldquoGeographically the Arabs lead a very isolated life Mixing with other groups of people were impossible for them Therefor no other culture could shed lights on their civilizationrdquo2

The early Muslims who had Arabic as their mother tongue believed that not only their religious beliefs and traditions and cultural identity but also their language should not be destroyed by the attacks from other cultures Arabic was not only the means of communication for them but it was the holy language in which the Holy text was revealed Nothing should get mixed in it The structure of Arabic language is such that a small change in the pronunciation would make a huge change in the meaning Multiple meanings of a single word makes Arabic vocabulary very vast Because of all these reasons the regional languages in the lands where they went with the message of Islam created a problem for the early Muslims There were efforts to find solution for this problem in the beginning of Islam itself A new programm for the Arabs to teach Arabic was created by a ruler named Hajjab Ibnu Yusuf in Hijra 60 The method was giving one or more dots under or above of some characters and adding few other symbols3 In that way new mixed languages were born in many lands where the Muslims convoys went In Iran with the commence of Islam along with the Zoroastrian religion Pahlavi language also disappeared The Persian language became richer using the Arabic alphabet The same happened in Turkey also 80 of the vocabulary in modern Turkish language is from Arabic The

Kerala Muslims Language and Literature

Translation of excerpts from the article Samoohya Jeevitham Malayalanovalil from the study Muslim Samoohya Jeevitham Malayala Novalil by Jamal Kochangadi published by Kerala Sahithya Akademi Thrissur First published in March 1998

1 Prof V Muhammad Ali - Arabi sahithyam (Kerala Bhasha Institute)2 T Jamal Muhammed - Arabikalude Charithram (Kerala Bhasha Institute)3 Dr P M Abdul rahman - Sankara Bahasha Shaili (Institute of Mappila studies)

20

influence of Arabic on Hindi gave birth to Hindustani and Urdu Mali language is written in Arabic script It was because of this strategy by the early Muslims that mixed languages like ArabiTamil ArabiKannada ArabiSindhi ArabiPunjabi and ArabiBengali were born ArabiMalayalam is also part of it

The idea that the Vedas are so divine and that they shouldnrsquot be written was the reason behind the tradition of learning by reciting Recitations by Brahmins and Quran recitations by Muslims are examples of that belief4

The orthodox Muslims till recent times believed that it is wrong to even step on the chalk dust fallen from writing Arabic words There were a number of Arabic scholars in Kerala because of the ancient connection the land has to the language There are many Arabic books in Kerala which are not there in Arabic or any other Muslim countries5 lsquoPathu Kithabukalrsquo was used for basic education Khaidul Jamia by Ahmed Rafthani is believed to be the first Arabic text written by a Keralite Ponnani Valiya Sainudheen Makhdhoom (1468-1521) have written many Arabic texts including both prose and poems Shaikh Sainudheen second is the author of the famous book Fathahul Mueen Thuhfathul Mujahidheen written by Cheriya Sainudheem Makhdoom is the early historical text which paved the way for people in search for the history of Kerala Assaiful Bathar by Mampuaram Syed Alavi Thangal was a rebellious text against the British government The early Muslims assimilated from the local language and culture as well It was Malabar Muslims who spread Kolezhuthu (Derived from vattezhuthu and written using narayam on plam leaves) It was in use till the 19th c

Even though ArabiMalayalam started as a means for religious preaching and day to day communication later on it became a powerful medium for the Mappila imagination The Muslim scholars of that time might have thought that because most texts in Malayalam were about Hindu mythology learning Malayalam language would lead to movement away from the religion It might also be a reason for the birth of ArabiMalayalam Muslims of that

4 P K Muhammed Kunji - Deseeyodgradhanam oru Padanam (Current Books 1987)5 P M Muhammed Moulavi - Keralathile Arabi Granthakaranmar (Kerala Muslim Directory 1960)

21

time had designed secret number languages like Akkakettu and secret languages like Mykurudu6 Akkakettu is a special code language like Abjad in Arabic in which they communicate through numbers Even though later on they inter-mixed with the main stream Kerala society a tendency to alienate from the main stream have been a characteristic of the Muslim society It points towards a complex duality in the social personality Muhyudheen Mala by Qazi Muhammed is the earliest work in ArabiMalayalam There is no other text which has influenced the Muslim history in Kerala like it had All Muslim women had to learn Muhyudheen Mala to get married during that time This text says the legend of a saint named Shaikh Sainudheen and it wasnrsquot in accordance with the Islamic ideals based on monotheism But itrsquos literary beauty and musical quality gained popularity among the people Its influence was like that of the Bhakti movement in Kerala

It was almost during the same time period that both Adhyatma Ramayanam by Thunjathu Ezhuthachan and Muhyudheen Mala by Qazi Muhammed got popular among the Hindu-Muslim societies It was the time when the Portuguese came It was a time when non-Brahmins were denied learning Vedas that Ezhuthachan who was a non-Brahmin came with the Kilipattu The work of Ezhuthachan gave Dravidian character to the Malayalam language which was ridden with Sanskrit words Many Dravidian words and usages could be seen in Muhiyudheen Mala as well

Muhiyudheen Mala also has the Tamil flavor which many ancient texts and Sandhesha kavyas have7 Muhiyudheen Mala was written approximately 420 years ago Thunjanrsquos periode is also the same His Ramayana was written in thaliyola and kept in homes The part he played in popularizing Malayalam script gave him the title of the lsquofather of the languagersquo The place Thunjanrsquos Ramayana got in Hindu homes Myhiyudheen Mala had in Muslim homes Mappilappattu was a medium for Muslims to express their aesthetic sense and imagination While men sang Kissa pattu women enjoyed

6 M N Karassery - Onninte darshanam (Poorna Publications Kozhikode)7 P K Muhammed Kunjhi - Muslimkalum Kerala Samskaravum p 205

22

singing Sabeena Pattu together There is an opinion that they are similar to Harikatha kaalakshepam and Paatakam8 Till recently father and daughter used to write to each other in Arabimalyalam in poetic style There is a song called Vasoori keerthana Mala which describes about 18 different kinds of small pox There is a song on Ashtanga Hridayam Theyyam and Narikkali were part of Muharram celebration of the Dawoodi Muslims who were Shias and Dhakni muslims who were Hanafis After some time the scholars prohibited it declaring it non-Islamic

Moyin Kutty Vaidyar wrote a brilliant love poem called Badarul muneer Huznul Jamal inspired from a Persian story Even though many of his songs were inspired from persian tales they became different with his unique writing style It was Moyin kutty vaidyar who wrote with a background of kerala even before Ulloor wrote Uma Keralam which is considered to be the first poem to have a real Kerala backdrop by many scholars9

The roots of mappila pattu goes into the Kerala culture At the same time they didnrsquot lose touch with Arabian poetic devices and style of singing and interest towards Arabic vocabulary They are a result of cultural interaction There were efforts to modernize and use Sanskrit words on Arabimalayalam poetry Badar song by Chakeeri Moytheen Kutty is one of them

News papers religious magazines and even the first magazine for women were published in ArabiMalayalam Once even political pamphlets were printed in ArabiMalayalam During the time of Malabar riots Britishers banned many books Cheroor Chintu was one among them All these shows the influence this mixed language and literature had among the common Muslim people

Many Mappila songs are based on Arab and Persian stories The name for the section of Kessa pattu itself suggests that they are about stories Char Darvez which was published in Hijra 1303 is a translation of a Persian novel Even though the book the Great History Mappila Literature says that Alavudheen Khamar Samaan Umarayyar Ameer Hamza Gulzanobar Zubaida Zainaba and Khilar

8 Parappil Muhammad Koya - Kozhikotte Muslimkalude Charithram9 Balakrishnan Vallikkunnu - Samanthara Sahithya Veekshanam Moyinkutty Vaidyarude Krithikalil

23

Nabiye Kanda Nafeeza are novels in ArabiMalyalam they donrsquot fit into modern idea of a novel

Many of these novels had deformed and handicapped Malayalam in them It could be said that works like these from those who call themselves as scholars held many young Muslim people from learning their mother tongue and pulled them back from rising to the modern times and remain illiterate This was a danger caused by a some religious scholars ldquoIt is sad that some people write and publish without knowing any language structure pronunciation or grammarrdquo10 says Sanavulla makthi Thangal who was a social reformer and scholar in the ends of 19th c During the juncture when malayalam got separated from its Dravidian roots and got influenced from Sanskrit and Chantamil Muslims did not pay much attention to their mother tongue The time during when Mappila Muslims did their religious practices and preachings in Arabic and communicated in their limited rustic language alienated them Its literature including Mappila songs got limited in the Muslim population itself Non-Muslims who couldnrsquot read ArabiMalayalam were not able to read or enjoy them Even though it is necessary that research in depth should be done about works writers in ArabiMalayalam and the time period being a mixed language it couldnrsquot be said that it will exist or it should exist It has fulfilled its duty as a medium of a an age and bid goodbye Now it is not possible to develop a language with complicated words from foreign languages There is nothing to mourn upon the fact that during this time of printing press and unification of language ArabiMalayalam is drowning in the mainstream language 11

10 Sanaulla Makthi thangal - Sampoorna krithikal11 Dr K N Ezhuthachan - Arabi Malayalathinte Bhavi

24

Mappila Songs

25

Music and arts have a timeless influence on the society It is the medium through which creativity has been transferred from generations in written and oral forms even to the illiterateIt allowed the working class enjoy the sweetness and bitterness of literary creative experience

Like in any other society Mappila songs are result of the Muslim invasion in the Malayali coasts Evidently Mappila songs should be seen as a metaphor for the creation of social awareness It is very unscientific to approach arts and music with a consideration to age grouping because its not distant for even the illiterate

Mappila songs Arabi-Malayalam becomes relevant because of the cultural originality in their tunes which came from generations to generations The creativity in the tunes is of importance because it is known to even the illiterate Folk songs reflect life in them unlike the short-lived instrumental music in films A scientific research is necessary in the field of mappila songs in which magical realism flows though itrsquos veins

For women whom education and literacy were a distant dream particularly the Muslim women Mappila songs were a medium which united different generations together To the Muslim women to whom education were prohibited Mappila songs were a rising song given by the invasive Muslim civilization Other religious groups like Christians also had their own folk song tradition which had the same consequences

The presence of a semitic society came to Kasargode along with the ship of Malik Deenar Sermons didnrsquot establish the presence of that society and make it stand the test of time They successfully got mixed with the native culture in KeralaAs a result of that kind of unification that a mappila song culture is prevalent for generations in the Mogral village in Kasargode More than an inborn talent music is life itself for them

Mappila songs were rising songs and declaration of freedom for Muslim women who were denied education by the vested interests

Mappila SongsIntroduction

26

of priesthood and male domination The acceptance to mappila songs in which the prophet and birds were the characters was beyond what their author had thought The lsquomalarsquos (songs) are rich with hero worship and there are stories about heroines also like in Nafeesathu Mala

Music is used in medical treatments now It is not so long before that to console a woman giving pregnancy women sat around her and sang Nafeesathu Mala There were songs to give spirit to the warrior going for battle There are lullabies and satirical songs in Arabi-Malayalam which still people sing

Many Arabi-Malayalam songs are influenced by magical realism The messages from the immortal art forms and even the doubts which they awake influence peoplersquos minds Theatre and music have an integral part in the social changes in Kerala Literacy was the guiding light for renaissance Art can shed light in peoplersquos minds and trigger revolution Even though there are Mappila songs in Arabi-Malayalam and pure Malayalam which influence people irrespective of their age beyond entertainment itrsquos influence spreads on the backdrop of God worship and hero worship therefor mappila songs in Arabi-Malayalam are treasures in language and culture They become ever living because of the clarity in their cultural background

Art and music forms are symbols of a live society Arabi-Malayalam songs could be seen as agents of indirect woman empowerment

There are Mappila songs for every occasion like birth death marriage feast offerings to God football agriculture battles and loveThere are Mappila songs in kannada also There are set rules and grammar for this range of music Encouraging language is encouraging humanity The works of TUbaid and Moyikutty Vaidyar should be studied closely These are invaluable assets for present from the past A new generation of Mappila song writers and instant poets are a unique experience in the village of Mogral A generation in whose

27

veins the sweet tunes of Mappila songs are dissolved will makeanyone wonder The style of their singing underlines the humanitarian face of music It is not only language but also the culture which is being transferred with the songs Mappila songs are guiding lights in the journey of life

Arabi-Malayalam which shed the light of informal education for the Muslim woman who was denied literacy and education could only be seen as a streak of light in the dark cloudy sky when viewed through the rear view mirror of time Pakshipattu written on Khalifa Ali radiating hero worship could be read on the grounds of Shiaism Mappila songs have turned to the form of worship and offering to God in certain sects

Mappila songs shouldnrsquot be rated on the basis of new trends and popularity votes of today This poetic stream of self expression should be read on the basis of literary values as well as its influence on social and cultural spaces

For the people of a Holy book which called itrsquos people to read and recite Mappila songs are steel swords It is not only poetic justice that like the ishals which doesnrsquot stop raining and changes night into day centuries ago it was the Islamic invasion that gave the magical wand of magical realism to Spain

28

Mappila songs have a very important place in the songs of Kerala G Shankara Pilla says ldquo It may be difficult for one to enter into the complex lsquoManipravalamrsquo(mixed language) of Arabi-Malayalam into its poetic devices and decorations but once these hurdles are crossed a magical world of is awaiting himrdquo Many poems rich with poetic devices such as upamalangaram ulprekshalangaram and uniuqe ideas are there The rhyming sequences in Mappila songs leave poets of other language perplexed The main kinds of rhyming are kambi kazhuthu valkkambi and valinmel kambi Unique vrithams (essentially a tune or a rhythm) are speciality of mappila songs The songs which are bound to the rules are more beautiful Many different branches like padappat (war song) kissappatu(story song) mangalappattu(wedding song) maduhu pattu(stories of saints) thalolappattu(lullabies) upadeshappattu(advice songs) and malappattu(offering song) The songs of our grand parents come from a time beyond our perception handed over through many generations

There are many songs printed in Arabi-Malayalam whose author or the time which they were written are unknown Aadi mutual puranam Oppana murukkam Mylanjippattu Mazhaya ammayippattu Pazhaya Mihraj pattukal Hakhana Kombu Vakavalippattu Daniel nabi kissappattu Isa nabi kissappattu Thrikkalyanappattu Noolmala khanda kavyam Prophet Ibrahim kissappattu Pazhaya valiya kachavadappattu Jaufar thayyarppattu Mundirbunuaveel kissappattu Pazhaya yaseed pattu Falurathul khudsu oppanappattu Aandu hashu pattu Puthiya thrikkalyanappattu Muthumala multhasiminte pattu Malik ibnu deenar kissappattu and Vafathu kissappattu are only few of them There are many other handwritten poems also Among these is the ldquoMappila Ramayanamrdquo which Dr M N Karassery discovered The mappila flavor in the song is very interesting

കലം മലയം രകറികലകീഞലഞ വശമലപഞലവഞേകലകം വലവാേ സലദേിലാവണലവറ വപങലങളമലമാ രപാലവപേതലവതാേ പാതാളതലതിവല സൽതലതരാവേ മിലം വപാചലചണി കമമണി േീവി ശർപണഖകാലകലവകടി ഹലാകലകി സൽതലതാൻ മയയതലതായി ശീലംരകടലരടാൾകലകിലം രവണം മാപലപിളവയാല

Mappila Songs History and InfluenceTranslated from the original aricle Mappila Pattukal from the study Mappilasaili by NKA Latheef published by Vachanam Books Calicut First published July 2010

29

ആങലങളലാവണ ോജാരവാടല സങലങതിവശാലലലിവപങലങളല കണലടാൽ സമമതമാവണലവേവശാലലലി

These are few lines from Mappila Ramayanam It has similarities to the folksongs from Northern Kerala called lsquoVadakkan apttukalrsquo C N Ahammed Moulavi and K K Muhammed Abdul Kareem found two epic poems unpublished and authors anonymous One of them tells history of the battle of Badar and the lines are very ancient The other epic poem is lsquoRausulgulrsquo which gives historic description Few lines from the part which talks about the valor of Hazrath Ali

ആകം അസദലലലതങലങൾ അലലവത പലിരപാൽ പടയിൽ വീകം അലിയാർ സിഫതലതം വിേതലതവതാേല പാേിൽ

Many of the songs by anonymous poets are very popular lsquoAadhi muthal puraanamrsquo is a very ancient wedding song lsquoOppana murukkamrsquo is also a very old song

മാണികലകാമണിമതലത മഹമലമദിാ മഹേലേതാൽ യദർതളലളാ തിേിരാകലകാരല തിേിരാകലകം തിേിവവാളിവതിാവല തിേിവവാളി വവമലപിദിമിർ വപാങലങി

The style of ancient lsquoMylanchirsquo songs go like thisമണിമറയിൽ സവേലകലകം തലിലാവയ പീഡം അപലപീഡം ഏറിപലരപായല ഒപലപ വവകലരകണം ഒപലപ കാണാൻ വപേിരയാൻ തണ രവണം വപേിമയിലളലള മലാഇകലകലമാേം സഫല ഒപലപിചലചളലള മലാഇകലകതലവതലലലാേം വിശവയലിവയലലലാേം ഒേമിചിേലാവേ

Old lsquoAmmayippattursquo is a witty songഅപലപങലങൾ പലവിധം വകാടതലതമലമായി അലങലകാേം മികചലരചമാൽ വകാടതലത മലംആടവാൻ ആളകൾ വപൻേലടിയകൾ വയതലതിോരതടവാൻ കാകലക അളിയൻ ഹാജർ

30

A list of Mappila dishes and drinks could be seen in the song There are songs which lists all the jwellary and dress items used by Mappila women There are many Kissa songs(songs describing story of heroes) written by anonymous poets Most of them are epic stories about prophets and saints Following is a song about Jesus Christ called Isa Nabi Kissappattu This song was found and published by the first ever Mappila translator of Quran Mayan Kutty Elaya Relying on lines from Quran and Bible the poet writes

ഒേ വാകലകം ായൻവയലലിചലച ഉതലതിേം രകടലടാരോ ഉതലതലറാൻ മണലണലമർയം താം അരമാദം അേിവയ ജിേല േീൽ ഉേതലതല മണലണലടതലരതാതംരപാൾ ആദേവരലലലാേി പയലതല പളലളയിൽ ആയതയല പിേിഞലഞ അവിടലല അലല ജിേല േീൽ ഉശർല രപായല പിശകാവത മങലകവയറലറില ഈശാേി വചാലാേല

The tales of prophets and saints could also be seen in lullabies which follow oppana songs Lines from a lullaby which touches the childhood of prophet Muhammed

താരലാലം താരലാലം താഹാ േിരയ താരലാലം വകാളലളലാൾ തായി ഹലീമാതാലതലതിൽ അലലലംരപാൽ എലലലാം വലിതാൻ താമേപമണം ാളിൽ ഹലീമാ

lsquoMalappattursquo (offering songs) are a special branch of mappila songs They are about the lives of saints honoring them There are many anonymous songs in this category also Following are few lines fromlsquoAbdu Rahmanubnu Ouf Kissarsquo to show how ancient they are

കാമീൻ അതയലവറ ഹേീേല േിരയാടല കറം പിേിശം മികചലരചാർ അസലഹാേി രകാമാവതയലലവറ മഖതിരവലണലടിരഖാജാേി വാശം മാറാവത ിലരാവർ ാമം അേലദേഹിമാവല വപറലവറാവർ വലലലേിദീിൽ മാരലാ ശിചിടലരടാവർ

31

ചീമാരാവടറലറം പിേിശം മികചലരചാവർ ഒേമയിൽ രലലല തലാകം പിേിഞലവഞാവർ ഒകലകവകാടതലത സഹദായി ടലരാവർ

A number of Mala songs were written by known and unknown poets following the footprints of this song Muhiyudheen mala Badar mala Rifai mala Nafeesathu mala Manjakkulam mala Mampuram mala Malappuram mala and Muhdu mala are all popular Mala songs Depending on the common knowledge till today lsquoMuhyudheen Malarsquo written by Khazi Muhammed of Calicut is the earliest poem to have the poetrsquos name and written year printed It is stated in the song itself that it was written in the Malayalam calendar year 782

വകാലലലം വയലടലടവയലപതേണലടിൽ ഞാൻ വകാതലവതൻ ഇമലമാവലവ റലറയമലപതഞലഞമലമൽ മതലതം മാണികലകവം ഒലായി രകാതലത രപാൽ മഹിയദീൻ മാരലവ രകാതലവത ഞാൻ രലാകരേ

Muhiyudheen Mala praises the great scholar and spiritual teacher Sheikh Abdul Khader Jeelani

കപലപി അകതലതളലള വസലതവിവ രപാവല കാമാൻ ഞാൻ ിങലങവള ഖലലേകം എലരാരവർ രതീചലച വവചലചപലരപാൾ ഉറമലപ ചാലിടലട രപാൽ തിശ അവവേപലരപാഴം ആവണലണമളലരളാവർകളവ പറലലലാ എലളലള രചാലാവേ കളലളലവറ കയയലിവല വപാല വകാടതലരതാവർകിയിലലലാകലകാലം കിവയ വകാടതലരതാവർകേിഞലഞ മേതലതിലരമൽ കായായല ിറചലരചാവർ

Even though it has some idealistic flaws from the viewpoint of religion the poem is very beautiful It is older than Thunjathu Ezhuthachanrsquos Adhyatma ramayanam and itrsquos simplicity and originality is laudable The unique narrative style of Muhyudheen Mala could be seen later only in the works of Kunjayin Musliyar who was a great scholar and had a unique sense of humor lsquoKappappattursquo is a very beautiful metaphorical poem written by him The song starts with comparing human body to a ship

32

ചായൽ ഒേ കപലപലണലടല മകലകല ചാഞലഞവളലല പാണലടിചലചാവണാൻപത ീളം This ship is being attacked by four kinds of thieves

ാലണലടല കളലളർ ഉഴവല ചേലം ാണാവദ ാലം അതല ാലപാഗം മാലം തടിയിചലച രലാകേിമലമലം മൽഊവതല അസാസീലവമാല Wealth desire for the body men and the cursed devil are the four sea thieves

കണലടിടലടറിവാരാ കണലണിരലലല വപാടലടാ കാേരണാർ വചാലര വചാൽ രകടലടിരലലല വപാടലടാപണലടളലരളാർ വചാലലലിലല പതിേണലരടാ വപാടലടാ പയല തല പാലിലല കയലപണലരടാ വപാടലടാ പടലടം വപാളിഞലഞാൽ പറകലകാരമാ വപാടലടാ പാലം മറിഞലഞാൽ കടകലകാരമാ വപാടലടാ പണലണിയം വചാലലലാമാരകകരമാ വപാടലടാ രവടലടാളർ കാതിലല കടിടലരടാ വപാടലടാ

lsquoNoolmalarsquo is another devotional song written by Kunjayin Musliyar Itrsquos style is different from that of Mala pattu The poet expresses his love and respect to prophet Muhammed through the song and lists all the great qualities of the prophet He expresses his extreme desire to see the prophetrsquos face and ends the lsquoNool maduhursquo Kunjayin Musliyar who preached the religion with a sense of humor lived during 1700rsquos There are a number of famous jokes on him connecting Mangattachan and the King Zamorin Noolmala is 300 years old Muhiyudheen Mala and Noolmala have a difference of 130 years In between these two books we donrsquot know exatctly how many books were written lsquoValiya Naseehathu Malarsquo by Manakkantakathu Kunjikkoya Thangal is a poem written during that time He wrote it during Hijra 1052 Muslim women used to depend on this poem for basic religious education

33

ഈടം മഹലശറ ചടം വകാടമയിൽ വയതലതിേ രപാടലടികലകേയരമഖലേകൾ രതടം അലരേതലതല ഹഖകൾ കിടലടവാൻ തകലരകാവേപാതലതല പിടികടലവതലതിോ കടം പിടിയിൽ വിടതിമയമിവല കാണം മലകലകല സമഹായ കടകലകാേിൽ ാടം പലിശ ഭജിതലതളലളവർ പളലളാ ാശതലതിൽ വിങലങി കംവകാണലടവർ വീളം വീളം അവർ രമൽ ശശതലതാം കാഫിറം വിതറി പരലകലകടലടം രകറി ടകലകരമ

lsquoSafalamaalarsquo by Shujayi Moythu Musliyar is a song which reminds of Kunjayin Musliyarrsquos visionary songs It was written in Hijra 1316 He included things from the beginning of the world to the life of the prophet Here are few spiritual and philosophical advices

ാളില രപാകടലവട ാവളയാകടലവട ാരളകലകല ാവള ഈ ീളം വിടലടാടലവട ഓടല രകാടാ ഇടം വലം േണലരട ഓരോരോ സാ അതലതിൽ മാറലറങലങളണലരട ആടല ോലസലഥിതി േണലട രവവറ അൽ പകവലലവർകലകാേംഭപലരപവേ കടല വകാലലലങലങൾ മാസങലങലാഴലചലച വടികൾ കണകലകിൽ ിലായസിൽ തീർചലച വതടലിവർ ിലവ മണല വീടലടിരലകലക തലജം ീ രാകലകല വപാൻ വീടിരലകലകല അകകലകണല തറലാവക രാകലവകാല രമാടാ ഉൾസാേം ഓർതലതാൽ ഉറങലങാരമാ രകടാ മഖകണലണടയലകകലകൾ തറകലകടലവട മാടാ മടിടലട വപാലവചപലപിൽ മതലതണലടല രകടാ പകൽ കണലണടചലചാൽ ഇേളാരമാ വപാടലടാ പലതം പിടിചലചാൽ ഫജലർ ആരമാ വപാടലടാ തടലടി തറകലകൾ ഉറപലവപലത വപാടലടാ തിലാപഴതലതിൻ േചിവയലത വപാടലടാ ാടലടാലലപൽ വലലലല വിളയരമാ വപാടലടാ വപാടലടാ ിലമലതളലളിപലപിൻ രചാേകലകടലടാ പിൻ ഇലല കാടലടം വപാറകലകല വകാടലടാ വപടലടാരലാ ചതലത ചകമരലലലാ വപാടലടാ

34

പറിൽഉടൽകലകല േഹമാം വപാടലടാ മാം വേിപലപാൻ അലങലകാേമാവക മലതം ഭേിചലചിങലങ പിലതലം ആകാ മാരറം കാടലടിൽ ീ പഞലഞാലം രപാോ മതലതിൻ േഹർ കണലടല ചാടലയലം രപാോ കരലലലാലടലടായിേം വപാൻവിലകലകരലലല വകാടലട ിറയല കൽകലവകാേ കാശല കരലലല ഇവലലലല വചാലലലി ിറയലകലകാരമാ പരവ അലലലൽ പറഞലഞ മകടലടാരമാ വകാരവ വകാലലലം മലകലകില കലലപ കിടലടി കടാടിപാടല തതലതവയ കിടലടി വതലലലം ഒഴികഴിവിലലലരലലലാ കടലടി തലിഷലടം വിടലടാരമ രപാലിഷലടം കടലടി

The influence of mysticism could be seen in Safalamaala The poet doesnrsquot lock us in the prison of spirituality but he talks about a life of virtue based on dharma He evokes the powers of humanity and wakes up the soul

Moyinkutty Vaidyar and Chettuvay Pareekkutty were poets who created a new path different than the religious traditional Mappila songs While the traditional poems connected even the love stories to the lives of the saints and made it divine these poets gave poetic form to the raw emotions of the common man Moyinkutty Vaidyar (1852-1892) was the first poet to write a love story poem with all its true charm Even though he lived for only 40 years his contribution to Malayalam is unforgettable The poet who loved nature and flowers could evoke romance in the listeners He wrote an immortal love poem called lsquoBadarul Muneer Huznul Jamalrsquo Shooranadu Kunjan Pilla evaluated this as a genius work which all of the Keralites together if tried wouldnrsquot achieve now This is an example of his descriptive ability

പമാകളാരണ ഹസലൽ ജമാൽ പലാേതാളം മികലരത േീവി രഹമങലങൾ വമതലവത പണിചിതലതിേംാമങലങൾ എണലണിപറഞലഞാൽ തീോ വേതല ചിങലകാേം പണലവട േീവി

35

കമാകലകായലചലചകലക തപലപവമലതാം കതലതം തഖലതിൽ മേവം േീവി മേതകതലതകിലം വഞറിലതടതലത മാണികലകയലകലകയല േണലവടറിലത വീശിപേകലകിതലമടിയം കിതലതല വപേമാൾ കഴതലതം വചേിപം വകാണലടല കേിരപാൽ ഇടതം വലതിടലടലി കണലപിേി വവടലടിചലചഴടലടീടലിൽ വേിൽ മദം തേിതലവതരാകലകം പവിഴരപാലചലചണലടാവല രപാലചിേിതം വപാഞലചിേി തലവ ടചലചായലിൽ പമാതലരതവി വേവല തലിൽ

Moyinkutty Vaidyar also wrote well known battle songs like Badru Uhdu and Malappuram Including Saleekathu Kilathi maala and songs based on Panchatantra called lsquoElippadarsquo he wrote 12 khanda kavyas With this transformation initiated by Moyinkutty Vaidyar Mappila poets felt more freedom to choose their subject The number of subjects which were written upon later shows that Songs like lsquoThengaappattursquo and lsquoMangaappattursquowhich are connected to the Kerala culture were written Contemporary issues were written upon A number of poets came forward to sing against the superstitions and malpractices in the society Few lines from the poem lsquoDurachara Mardhanamrsquo by Marakkar Musliyar When false stories about Shaikh in Muthupetta and Koottayi Vellatha painting divinity on them were getting spread he satirically wrote

മതലതപലരപടലടകലകല രപായവർ വലര മഴവൻ കളവവല പലർലവ അതലതേം തലവ കടലടായി വവളലളം അതിാൽ പലർലതം കളലളം

There were talented women poets like P K Haleema V Ayishakkutty Kandathil Kunjamina and Puthooru Amina Sparks against abuse of women could be seen in some poems Puthooru Amina writes against treating women like a consumable object

36

ാലഭാഗവം വലിതാ പറയല വപങലവകടലട ഉമതിലം ലലല മാേവേ കിടലടവാൻ എികലകിവലലലാേ മടലടല മടലടിൽകിടലടവവേകലകം മാരരതര വിളികലകം മടലടരലാഗിയം ഉറലറിടം പരല ചകലകേവാകലകം ഒേപടി മകലകളങലങ കളകലകിലായാൽ അടകലകവളലാകലകം വപാടലടിപലവപാേിഞലഞലതാളാം വപാേിവവയിലതലതാകം ഓളം രപായി മറലവറാേ രതാപ കണലടപിടികലകം അയയലളാ-പേഷവേ പതി പതലിമാർകലക തീേം ഇവതലവതാേ രകാളാ

There was a stream of Mappila songs touching the social life The excitement of Indiarsquos freedom struggle could be seen in many Mappila songs of that time Many mappila poets like Nallalam Beeran were put into jail T Ubaid wrote to raise the national spirit

എലതി വിണലണിൽ പതതായല കേിിഴൽ കാണല തങലങി എല ലണലടൻ രഗാപേങലങൾndashതങലങളിൽ രചാദയലം തടങലങി ചിലതയാലിംഗലലണലടല തലവറndashവതളിമഖം കേിഞലഞ മങലങി ചീർതലതാ രമരതാ വിപതലതിൻ സചകൾ കണലടടങലങി

Mappila Literature researcher K M Ahammed wrote ldquoMappilas didnrsquot sing about the local rulers or the Kings They didrsquot fall short of desire for freedom or self respect It was Mappila song writers and singers who inspired the Muslims of Kerala to fight against any oppression whether of the local rulers or the imperialist Britainrdquo

37

Akbar Sadaka Pakshipattu should be included in the group of story-songs This poem written by Naduthopil Abdulla once gained astonishing popularity in Malabar The story and its presentation in the song would blow away anyone Clarity simplicity ease and the ingredients of unique vocabulary in Kasargodian Malayalam are the characteresitics of this poemThe poet belongs to a small shore side village in Kasargode sharing border with Karnataka The slang over there is a mixture of Malyalam and Kongani

Pakshipattu

38

A bird who had lived with her husband for 40 years is subjected to husbandrsquos suspicion for lying two eggs during one day and she gets thrown out of the nest The bird pleads prophet Muhammed to convince her husband that she was innocent The prophet replies that he would end her distress if she could bring her husband to his presence The bird says that he wouldnrsquot come if she asks and says the prophet should send one of his men to which prophet asks the whereabouts of her husband The bird says that it is beyond the tall Jabal Khubais and beyond Jabal Noor and beyond a field in a hill called Thurisina Mala where prophet Moosa was born The prophet sends Bilal to fetch the male bird Bilal went there and called the birdrsquos name twice but the bird pretended that he didnrsquot hear it When Bilal got angry and called for the third time the bird showed its beak outside and asked Bilal with arrogance- ldquowho are you you kid who called me by my namerdquo When Bilal said that prophet Muhammed send him Akbar Sadhaka- the bird replied that he knew all the 312 prophets but he he hadnrsquot heard about Bilalrsquos prophet and asks him to tell his prophet that Akbar Sadaka is calling him Bilal returns and tells this to the prophet and he sends Umar Akbar Sadaka repeats whatever was said to Bilal Then the prophet thinks that if his son in law Ali was there he would have brought the bird there Ali was at a distance of 93 days gone for a battle Ali knows about Muhammedrsquos thought through dream Ali arrives at the prophetrsquos presence during Subhi morning prayer on his horse named Dul Dul It happened so because Allah asked Jibreel to shrink the earth Ali goes in search of Akbar Sadaka When Akbar Sadaka didnrsquot listen for the first two calls Ali called him for the third time in a manner that the sky and earth shivered Akbar Sadaka called Ali as Chinkapuliyar (the lion Ali) The bird said the same things as before to Ali also Ali replied that Muhammed is the 313th prophet Then the bird asked him if there was a prophet like that why was he not keeping the fourth veda in tact When Ali asked him to explain he said that the dear daughter of a sahabi named Ibnu Ubaidulla was kidnapped by Ifreeth jinn on the 3rd day of her birth and she is being brought up as an infidel for the last 16 years Why is that your prophet is not able to save herAli after hearing this marches towards King Ifreethrsquos fort There is a cave covered with a huge stone on the right side of Thurishina hill

The Story

39

It is written on it that if a human being enters into the cave he will be burnt to ashes Ali ties his horse on the stone itself and enters the fort Then Ali sees a large ocean and two huge serpents guarding it Those serpents recognizes Ali The serpents gets Ali into the fort on some conditions Then Ali sees a tree The tree tries to send Ali back but he doesnrsquot listen The tree gives keys for all the seven forts to Ali on some conditions Ali witnesses perplexing sights on opening every fort In the seventh fort Ali sees the girl who was abducted by Ifreeth guarded by a jinn Ali wakes her up Th girl says that only Ali from Mecca could enter the fort like he did She says that Ifreeth had gone for a hunting party and the sounds of his return could be heard Ifreeth on entering sees that all the forts were open and asks the girl about it Ifreeth says that he could smell man he could smell Ali When he screams and boasts that if he sees Ali he would burn him to ashes Ali jumps in front of him Ali asks Ifreeth to believe in islam but Ifreeth resents Ali then fights with the Kingrsquos guards In the end Ifreeth falls like the Uhdu hill Ali takes the girl along with him and reaches the place where Akbar Sadaka lives With the first call itself the bird greats him with saying ldquolabbaykum labbaykum labbaykumrdquo Akbar Sadaka goes along with Ali towards prophetrsquos presence saying that he is now convinced that Muhammed is the prophet Akbar Sadaka tells the prophet about his suspicion on his wife The prophet replied that it was a Kudrath (blessing from Allah) and the bird gets convinced Akbar Sadaka asks the prophet for forgiveness He takes his spouse along with him to the nest Ibnu Ubaidullarsquos daughter describes all the events happened in while she was kept in the fort In this fashion the story in the song ends happily

40

One of the most notable period in the Malayalam literature begins with Kilipattu Even though Thunjathu Ezhuthachan was the central point of this stream there are many other kinds of works like Champukkal Aattakathakal and Thullalukal Many kilippattu were written after Thunjan Even though Kilipattu are written like a bird is made to sing there are other songs in which goose coil and beetle sing the song They also could be included in the category of Kilipattu In the Akbar Sadaka song the bird asks the prophet Bilal Umar and Ali two ethical questions in poetic form The bird talks to each one of them The song could be read as praising chastity of woman Even though in the beginning the bird talks down of Muhammed in the end he apologizes and does as the prophet says Unlike Ezhuthachan who used sophisticated verses to talk about the ethical issues Naduthopil has used some perspectives which existed then and wrote about some philosophies in a not so serious manner Pakshipattu could be seen as a Mappila version of Kilipattu Those who blame Pakshipattu for contempt of the prophet should rethink based on what is said above

Kilipattu

41

Pakshipattu is a story about the loss of faith and replacement of it Stories about miracles were always used from the ancient times to spread religious belief Almost every prophet who were mentioned in Quran had many miracles associated with them They were meant to make the people of their times believe that the prophet is capable of doing things with the blessing from Allah which are not possible by normal people Many of the miracles were very majestic like splitting of the moon during Muhammedrsquos time and like the ocean split and made way for Moses There is a story about Cheraman King in Kerala who lived during the same time during when the prophet was alive that he saw the moon splitting and he converted to Islam These stories are intented make people believe that there is a power which could do any thing things majestic and beyond what they could think of In the story of Akbar Sadaka initially when the bird is asked to come see the prophet he talks down on him saying that he didnrsquot know about a prophet named Muhammed If there was a prophet named Muhammed why would such a dare thing happen like what Ifreeth did How would it happen so that daughter of a sahabi was taken away when she was just 3 days old and now itrsquos 16 years she had been held in captivity and kept as an infidel by a jinn Akbar Sadaka has lost faith in Muhammed that he was the prophet of Allah and Ali is engaged in a mission to restore it Ali enters the forbidden cave and encounters many supernatural occurrences like talking snake with 80 hoods and talking trees When he opens the forts by the keys given by the tree he sees many more miracles like fire by its own net which gets thrown by its own arrow which gets shot by its own and a wand which hits by its own afort in which a thousand women were sleeping while standing a thousand women were sleeping while sitting a thousand women were laying and sleeping Finally when he meets Ifreeth he is defeating a Waseer (guard) of Ifreeth who is 40 times bigger than Ali who had eaten 40 camels and drank 7 barrels of water Ali throws him thousands of yards up in the sky On falling down the Waseer says that if Ali catches him so that he wont die he would believe in islam Ali saves Waseer but he still doesnrsquot keep his word Ali throws him up again This time also when coming down the Waseer says the same Ali trusts him again but Allah sends Jibreel to strike Alirsquos hand so that

Story of Faith

42

the Waseer falls down and no more cheats Ali When Ali is back along with the girl a deed which would not have been possible if not for blessing from Allah and knowledge of Muhammed and valiance of Ali Akbar Sadaka becomes convinced that Muhammed is Allahrsquos prophet His faith in Muhammed and Islam is restored He goes to Muhammedrsquos presence and asks his question that how could his wife lay an egg which is not his Muhammed assures him that his wife is innocent and it was a blessing from Allah Akbar Sadaka gets convinced because it is Allahrsquos prophet who have said so He has restored his trust in his wife also

43

Shias are a group of Muslims who give more importance to Ali than other Khalifas Ali was the fourth Khalifa and one of Muhammedrsquos first disciples He was prophetrsquos close relative and used to write down Vahiyu (messages of Quran revealed to Muhammed through Jibreel from Allah)for him He was one among the ten people whom the prophet gave news of assured entry to heaven Alirsquos mother had given him the name Haider which means lion But he was known in the name Ali (one who is in heights)which his father called him Ali grew up in Muhammedrsquos house under his guidance It helped him to learn good characteristics early in life He didnrsquot lower his head in front of any idols when idol worship was very prominent in Mecca It was the prophetrsquos wife Khadeeja who believed in Muhammed first and second it was Ali The brave Ali was ready to die protecting Muhammed The prophet had married his youngest daughter Fathima to Ali Ali had fought in the battles of Badr Uhud Hantak Khaibar and Hunain In his last days the prophet came to the mosque supporting his hand on Alirsquos shoulder Ali had a main role in the death ceremony of the prophet Historians records that Ali had expectation that prophet would select him as his successor Knowledge bravery justice and simple life were some of his qualities He had every means to lead a luxurious life but he didnrsquot lead one He bought the same kind of dress for him self and his servant He went to the market himself and carried things from there to home by himself He lead a very simple life

There are several reasons for Alirsquos rule as the fourth Khalifa not being a complete success Many had lead an opulent life because of the prosperous times before Many people turned against Ali who instructed a simple life and strict control in money transactions So he didnrsquot get the support of people who wanted a luxurious life Another reason is the indiscipline of people who were with Ali Some people deliberately tried to create trouble Ibn Sabu was the one behind that Constant attempts were made to evoke the emotions of blind favoritism and person worship which Islam strongly forbids among people which made them to hate each other Propaganda that Ali being close relative was the righteous successor of Muhammed to be the first Khalifa and that right was snatched

Alirsquos history

44

away from him was spread by them Even though Ali publicly and clearly denied that claim in places like Egypt Bazra Koofa and Yemen wrong thoughts got spread Efforts of enemies of Islam to attack the religion from within itself started to see success Troubles grew as because of the differences in thinking and polarizations Tendencies of animosity created problem like in the time of Uzman The group of people who stood for Ali naturally portrayed his character in a higher position It is a result of this that a group among world Muslims do glorify Ali Viewing from this back ground pakshipattu have influenced Kerala Muslims in Shiaism

45

Naduthoppilrsquos Pakshipattu have faced a lot of criticisms from the beginning Some scholars have even banned reading it because it tells a fictitious story about the prophet The criticisms are that there is no such an event in the history and it is non-islamic and it would create misconceptions in the society All these criticisms should be looked upon but there is another dimension to it which everybody agrees that is itrsquos popularity This is a song which have been read sung and enjoyed by the common muslim a lot Thousands of its copies got printed Clarity in language simplicity in representation appropriate abstractions and augmentations and crystal clear language are the qualities of PakshipattuIt became popular because it is entertaining The male bird expelled his wife because he had doubt in her chastity His need to save the girl in Ifreethrsquos fort reflects his opinion to protect womanrsquos morality Ali does this adventure because he recognizes it The issue which the female bird raises in front of the prophet is also the same The song suggests that man and woman should trust each other

Criticisms

46

Pakshipattu is full of awesome picturisations The age of Akbar Sadaka is not mentioned in pakshipattu The poet gives us clues to guess it in a strange and beautiful way

പേിശിൽ ഈ ഭമിയിൽ ിൽകലകല കാലതലതല പേിവശാതലത ഭമി ഞാൻ അഞലച ിറം കണലട മലപിാൽ ഭമി അതല വപാല ിറമായി പിലവയാ ഭമി അതല വവളലളിതലതറയായി വവളലളിതലതറരപായി വചലപതറയായി വചലപതറരപായി ഇേലപ തറയായി മണലണതറയായിടലടഞലച റലറാണലടായി (I have seen earth in five colors It was golden in the beginning Then it became silver Then it turned bronze and then iron It has been 500 years since it has turned earth colored)

The scientific basis of this transformation should be questioned But the transformation of time and space have been beautifully illustrated in these lines If inspiring awe in the readerrsquos mind is an element of beauty in literature Naduthopil have brought his readers to the bring of itാലലപത ചവിടലട വകാണലവടതലതി ഇമാമലി (Imamali reached in just forty steps) അലതവിസലേലതിതമായി കിടകലകല കടൽ (the sea which extends till infinity) അതിലവറ കാവൽകലകാോയി േണലട ാഗങലങൾ ആ ാഗങലങളവട വലപലപം ഉദയമാം വതാടലട അസലതമം വവേയാണല (it is guarded by two snakes the length of those snakes extends from sunrise to sunset) These lines remind us of Muhyudheen Mala

ആകാശതലതിൻ മീവത ഭമികലക താവഴയം അവവേവകാടിീളം അതലതിേയരളലലാവർ (The one whose size of flag is from above the sky to below the earth)

To provide thought which guide you to infinity is characteristic of Quran It may be Quranic influence that lead mappila poets to use that kind of imagination The snake called Ibnu Umair in the song has 80 heads and 80 hoods Ali crosses the ocean sitting on it Ibnu Umair tells the marvels of the fort like this

Imagination in the Song

47

തനനാലെ കതതനന വാളണടാ കകാടടയിൽ തനനാെടികകനന ദണടണടാകകാടടയിൽ തനനാലെ കതതനന തീയണടാ കകാടടയിൽതനനാലെ വീശനന വെയണടാ കകാടടയിൽ(In the fort there is a sword which strikes by its own a pole which hits by its own a fire which burns by its own and a net which gets thrown by its own )

Magic in depiction not scientific reality is becoming evident in these lines Minds of readers and listeners get lit with wonder The depiction of things inside Ifreethrsquos fort makes evident the dangers and adventure Ali has to go through to save the girl For this poets have been using myths proverbs and supernatural powers since centuries This unique method of depiction leads the song to fulfill its purpose

48

Ali fights bravely to protect the fourth Veda Alirsquos bravery becomes evident only when the reader is convinced of his enemyrsquos huge power In Miltonrsquos world classic Paradise Lost the poet depicts devil as one with extraordinary power it was to show the greatest might of God A human level representation of that is shown in pakshipattu Even when it is agreed that the events in this story are impossible the poet tells a truth which the human race has to be convinced which is to bring purity in life The reading of Naduthoppilrsquos Pakshipattu becomes creative only when that is understood Using the secondary imagination which Coleridge says genius people possess like Aristotle had proved before imagination becomes creative this could be experienced by the reader on careful reading of Pakshipattu Like moral stories and parables the poet presents Pakshipattu Writers write stories and songs like parables to present philosophies

The prophetrsquos philosophy that even a bird should be given justice should be noticed It shouldnrsquot be meant that Pakshipattu is completely righteous There are attempts to patronize great men like Bilal and Umar who had led a saintly life The song even patronizes prophet Muhammed who is called the Darling of the Mankind But when he realizes his mistake Akbar Sadaka asks for forgiveness The poet in his excitement to praise Ali would have forgotten and written things which shouldnrsquot have been written It would be appropriate for the reader to forgive the poet for the prophetrsquos teaching was to forgive even your enemy

Message in the Song

49

There are few things which are entirely non-Islamic in Pakshipattu They shouldnrsquot by any means could be justified The serpents who guard the sea asks a favor in return of helping him cross the sea The serpents says- ldquoYou are the one who gives the card to enter paradise during the day of Khiyamat give us also cards during that dayrdquo Ali replies that he would give him a great card This is completely wrong according to Islamic principles because even the prophet canrsquot decide who enters heaven So those lines are absurd The concept that tree bends for men has beauty It is okay if its a display of respect but its impossible according to Islam The tree also has a wish since it is a Sunnath for muslims to brush teeth the tree asks to give him that Sunnath This even is also not possible In the end of the song the poet pleads to Allah to forgive him for any mistakes in the song he had committed

Errors

50

Mahathaya Mappila Sahithya Paramparyam- C N Ahammed Moulavi K K Muhammed Abdul Kareem

Mappila Shaili- N K A Latheef

Muslim Samoohika Jeevitham Malayala Novalil- Jamal Kochangadi

Pakshipattu Oru Punarvayana- Ibrahim Bevinja

Muslimingalum Kerala Samskaravum- P K Muhammed Kunji

Mappila Muslims of Kerala- Rollan E Miller

Islam in Southern India- W P Warren

Mappilapattinte Thayverukal- V K Kutty

Arabi Sahithyam- Prof V Muhammedali

Onninte darshanam- M N Karassery

Kozhikotte Muslimkalude Charithram- Parapil Muhamed Koya

Islam VIjnana Kosham

Keralathinte Samskarika Charithram- P K Gopala Krishnan

Bibliography

51

Mr M A Abdu Rahman

Prof Abdul Satar

Mr Abdulla Mogral

Mr V Abdul Gafoor

Social Revolution in a Kerala Village- Dr A Ayyappan

The Cultural Heritage in ndia- Edited by haridas Bhatacharya

Bharateeya Chinta- K Damodaran

The Growth of Islamic thought in India- Dr Tharachand

Cochin State Manual- C Achutha Menon

Courtesy

52

53

54

19

lsquoArabicrsquo is a word more connected with a language beyond being a name of a group tribe or a place It is the youngest among semitic languages Among the semitic languages like Hebrew Suryani Arabic Assyrian Babylonian Ethiopian Phoenician Aramaic and Sabian Arabic is the most prevalent language in use in all the fields today Hebrew is the official language of Israel Suryani is used in some Christian churches for religious rituals Among the rest only Ethiopian is alive today1 Arabic has more semitic character in grammar and pronunciation than itrsquos sister languages and the protection of the language must have been thought a part of Arab culture and racial purity There is reason for this- ldquoGeographically the Arabs lead a very isolated life Mixing with other groups of people were impossible for them Therefor no other culture could shed lights on their civilizationrdquo2

The early Muslims who had Arabic as their mother tongue believed that not only their religious beliefs and traditions and cultural identity but also their language should not be destroyed by the attacks from other cultures Arabic was not only the means of communication for them but it was the holy language in which the Holy text was revealed Nothing should get mixed in it The structure of Arabic language is such that a small change in the pronunciation would make a huge change in the meaning Multiple meanings of a single word makes Arabic vocabulary very vast Because of all these reasons the regional languages in the lands where they went with the message of Islam created a problem for the early Muslims There were efforts to find solution for this problem in the beginning of Islam itself A new programm for the Arabs to teach Arabic was created by a ruler named Hajjab Ibnu Yusuf in Hijra 60 The method was giving one or more dots under or above of some characters and adding few other symbols3 In that way new mixed languages were born in many lands where the Muslims convoys went In Iran with the commence of Islam along with the Zoroastrian religion Pahlavi language also disappeared The Persian language became richer using the Arabic alphabet The same happened in Turkey also 80 of the vocabulary in modern Turkish language is from Arabic The

Kerala Muslims Language and Literature

Translation of excerpts from the article Samoohya Jeevitham Malayalanovalil from the study Muslim Samoohya Jeevitham Malayala Novalil by Jamal Kochangadi published by Kerala Sahithya Akademi Thrissur First published in March 1998

1 Prof V Muhammad Ali - Arabi sahithyam (Kerala Bhasha Institute)2 T Jamal Muhammed - Arabikalude Charithram (Kerala Bhasha Institute)3 Dr P M Abdul rahman - Sankara Bahasha Shaili (Institute of Mappila studies)

20

influence of Arabic on Hindi gave birth to Hindustani and Urdu Mali language is written in Arabic script It was because of this strategy by the early Muslims that mixed languages like ArabiTamil ArabiKannada ArabiSindhi ArabiPunjabi and ArabiBengali were born ArabiMalayalam is also part of it

The idea that the Vedas are so divine and that they shouldnrsquot be written was the reason behind the tradition of learning by reciting Recitations by Brahmins and Quran recitations by Muslims are examples of that belief4

The orthodox Muslims till recent times believed that it is wrong to even step on the chalk dust fallen from writing Arabic words There were a number of Arabic scholars in Kerala because of the ancient connection the land has to the language There are many Arabic books in Kerala which are not there in Arabic or any other Muslim countries5 lsquoPathu Kithabukalrsquo was used for basic education Khaidul Jamia by Ahmed Rafthani is believed to be the first Arabic text written by a Keralite Ponnani Valiya Sainudheen Makhdhoom (1468-1521) have written many Arabic texts including both prose and poems Shaikh Sainudheen second is the author of the famous book Fathahul Mueen Thuhfathul Mujahidheen written by Cheriya Sainudheem Makhdoom is the early historical text which paved the way for people in search for the history of Kerala Assaiful Bathar by Mampuaram Syed Alavi Thangal was a rebellious text against the British government The early Muslims assimilated from the local language and culture as well It was Malabar Muslims who spread Kolezhuthu (Derived from vattezhuthu and written using narayam on plam leaves) It was in use till the 19th c

Even though ArabiMalayalam started as a means for religious preaching and day to day communication later on it became a powerful medium for the Mappila imagination The Muslim scholars of that time might have thought that because most texts in Malayalam were about Hindu mythology learning Malayalam language would lead to movement away from the religion It might also be a reason for the birth of ArabiMalayalam Muslims of that

4 P K Muhammed Kunji - Deseeyodgradhanam oru Padanam (Current Books 1987)5 P M Muhammed Moulavi - Keralathile Arabi Granthakaranmar (Kerala Muslim Directory 1960)

21

time had designed secret number languages like Akkakettu and secret languages like Mykurudu6 Akkakettu is a special code language like Abjad in Arabic in which they communicate through numbers Even though later on they inter-mixed with the main stream Kerala society a tendency to alienate from the main stream have been a characteristic of the Muslim society It points towards a complex duality in the social personality Muhyudheen Mala by Qazi Muhammed is the earliest work in ArabiMalayalam There is no other text which has influenced the Muslim history in Kerala like it had All Muslim women had to learn Muhyudheen Mala to get married during that time This text says the legend of a saint named Shaikh Sainudheen and it wasnrsquot in accordance with the Islamic ideals based on monotheism But itrsquos literary beauty and musical quality gained popularity among the people Its influence was like that of the Bhakti movement in Kerala

It was almost during the same time period that both Adhyatma Ramayanam by Thunjathu Ezhuthachan and Muhyudheen Mala by Qazi Muhammed got popular among the Hindu-Muslim societies It was the time when the Portuguese came It was a time when non-Brahmins were denied learning Vedas that Ezhuthachan who was a non-Brahmin came with the Kilipattu The work of Ezhuthachan gave Dravidian character to the Malayalam language which was ridden with Sanskrit words Many Dravidian words and usages could be seen in Muhiyudheen Mala as well

Muhiyudheen Mala also has the Tamil flavor which many ancient texts and Sandhesha kavyas have7 Muhiyudheen Mala was written approximately 420 years ago Thunjanrsquos periode is also the same His Ramayana was written in thaliyola and kept in homes The part he played in popularizing Malayalam script gave him the title of the lsquofather of the languagersquo The place Thunjanrsquos Ramayana got in Hindu homes Myhiyudheen Mala had in Muslim homes Mappilappattu was a medium for Muslims to express their aesthetic sense and imagination While men sang Kissa pattu women enjoyed

6 M N Karassery - Onninte darshanam (Poorna Publications Kozhikode)7 P K Muhammed Kunjhi - Muslimkalum Kerala Samskaravum p 205

22

singing Sabeena Pattu together There is an opinion that they are similar to Harikatha kaalakshepam and Paatakam8 Till recently father and daughter used to write to each other in Arabimalyalam in poetic style There is a song called Vasoori keerthana Mala which describes about 18 different kinds of small pox There is a song on Ashtanga Hridayam Theyyam and Narikkali were part of Muharram celebration of the Dawoodi Muslims who were Shias and Dhakni muslims who were Hanafis After some time the scholars prohibited it declaring it non-Islamic

Moyin Kutty Vaidyar wrote a brilliant love poem called Badarul muneer Huznul Jamal inspired from a Persian story Even though many of his songs were inspired from persian tales they became different with his unique writing style It was Moyin kutty vaidyar who wrote with a background of kerala even before Ulloor wrote Uma Keralam which is considered to be the first poem to have a real Kerala backdrop by many scholars9

The roots of mappila pattu goes into the Kerala culture At the same time they didnrsquot lose touch with Arabian poetic devices and style of singing and interest towards Arabic vocabulary They are a result of cultural interaction There were efforts to modernize and use Sanskrit words on Arabimalayalam poetry Badar song by Chakeeri Moytheen Kutty is one of them

News papers religious magazines and even the first magazine for women were published in ArabiMalayalam Once even political pamphlets were printed in ArabiMalayalam During the time of Malabar riots Britishers banned many books Cheroor Chintu was one among them All these shows the influence this mixed language and literature had among the common Muslim people

Many Mappila songs are based on Arab and Persian stories The name for the section of Kessa pattu itself suggests that they are about stories Char Darvez which was published in Hijra 1303 is a translation of a Persian novel Even though the book the Great History Mappila Literature says that Alavudheen Khamar Samaan Umarayyar Ameer Hamza Gulzanobar Zubaida Zainaba and Khilar

8 Parappil Muhammad Koya - Kozhikotte Muslimkalude Charithram9 Balakrishnan Vallikkunnu - Samanthara Sahithya Veekshanam Moyinkutty Vaidyarude Krithikalil

23

Nabiye Kanda Nafeeza are novels in ArabiMalyalam they donrsquot fit into modern idea of a novel

Many of these novels had deformed and handicapped Malayalam in them It could be said that works like these from those who call themselves as scholars held many young Muslim people from learning their mother tongue and pulled them back from rising to the modern times and remain illiterate This was a danger caused by a some religious scholars ldquoIt is sad that some people write and publish without knowing any language structure pronunciation or grammarrdquo10 says Sanavulla makthi Thangal who was a social reformer and scholar in the ends of 19th c During the juncture when malayalam got separated from its Dravidian roots and got influenced from Sanskrit and Chantamil Muslims did not pay much attention to their mother tongue The time during when Mappila Muslims did their religious practices and preachings in Arabic and communicated in their limited rustic language alienated them Its literature including Mappila songs got limited in the Muslim population itself Non-Muslims who couldnrsquot read ArabiMalayalam were not able to read or enjoy them Even though it is necessary that research in depth should be done about works writers in ArabiMalayalam and the time period being a mixed language it couldnrsquot be said that it will exist or it should exist It has fulfilled its duty as a medium of a an age and bid goodbye Now it is not possible to develop a language with complicated words from foreign languages There is nothing to mourn upon the fact that during this time of printing press and unification of language ArabiMalayalam is drowning in the mainstream language 11

10 Sanaulla Makthi thangal - Sampoorna krithikal11 Dr K N Ezhuthachan - Arabi Malayalathinte Bhavi

24

Mappila Songs

25

Music and arts have a timeless influence on the society It is the medium through which creativity has been transferred from generations in written and oral forms even to the illiterateIt allowed the working class enjoy the sweetness and bitterness of literary creative experience

Like in any other society Mappila songs are result of the Muslim invasion in the Malayali coasts Evidently Mappila songs should be seen as a metaphor for the creation of social awareness It is very unscientific to approach arts and music with a consideration to age grouping because its not distant for even the illiterate

Mappila songs Arabi-Malayalam becomes relevant because of the cultural originality in their tunes which came from generations to generations The creativity in the tunes is of importance because it is known to even the illiterate Folk songs reflect life in them unlike the short-lived instrumental music in films A scientific research is necessary in the field of mappila songs in which magical realism flows though itrsquos veins

For women whom education and literacy were a distant dream particularly the Muslim women Mappila songs were a medium which united different generations together To the Muslim women to whom education were prohibited Mappila songs were a rising song given by the invasive Muslim civilization Other religious groups like Christians also had their own folk song tradition which had the same consequences

The presence of a semitic society came to Kasargode along with the ship of Malik Deenar Sermons didnrsquot establish the presence of that society and make it stand the test of time They successfully got mixed with the native culture in KeralaAs a result of that kind of unification that a mappila song culture is prevalent for generations in the Mogral village in Kasargode More than an inborn talent music is life itself for them

Mappila songs were rising songs and declaration of freedom for Muslim women who were denied education by the vested interests

Mappila SongsIntroduction

26

of priesthood and male domination The acceptance to mappila songs in which the prophet and birds were the characters was beyond what their author had thought The lsquomalarsquos (songs) are rich with hero worship and there are stories about heroines also like in Nafeesathu Mala

Music is used in medical treatments now It is not so long before that to console a woman giving pregnancy women sat around her and sang Nafeesathu Mala There were songs to give spirit to the warrior going for battle There are lullabies and satirical songs in Arabi-Malayalam which still people sing

Many Arabi-Malayalam songs are influenced by magical realism The messages from the immortal art forms and even the doubts which they awake influence peoplersquos minds Theatre and music have an integral part in the social changes in Kerala Literacy was the guiding light for renaissance Art can shed light in peoplersquos minds and trigger revolution Even though there are Mappila songs in Arabi-Malayalam and pure Malayalam which influence people irrespective of their age beyond entertainment itrsquos influence spreads on the backdrop of God worship and hero worship therefor mappila songs in Arabi-Malayalam are treasures in language and culture They become ever living because of the clarity in their cultural background

Art and music forms are symbols of a live society Arabi-Malayalam songs could be seen as agents of indirect woman empowerment

There are Mappila songs for every occasion like birth death marriage feast offerings to God football agriculture battles and loveThere are Mappila songs in kannada also There are set rules and grammar for this range of music Encouraging language is encouraging humanity The works of TUbaid and Moyikutty Vaidyar should be studied closely These are invaluable assets for present from the past A new generation of Mappila song writers and instant poets are a unique experience in the village of Mogral A generation in whose

27

veins the sweet tunes of Mappila songs are dissolved will makeanyone wonder The style of their singing underlines the humanitarian face of music It is not only language but also the culture which is being transferred with the songs Mappila songs are guiding lights in the journey of life

Arabi-Malayalam which shed the light of informal education for the Muslim woman who was denied literacy and education could only be seen as a streak of light in the dark cloudy sky when viewed through the rear view mirror of time Pakshipattu written on Khalifa Ali radiating hero worship could be read on the grounds of Shiaism Mappila songs have turned to the form of worship and offering to God in certain sects

Mappila songs shouldnrsquot be rated on the basis of new trends and popularity votes of today This poetic stream of self expression should be read on the basis of literary values as well as its influence on social and cultural spaces

For the people of a Holy book which called itrsquos people to read and recite Mappila songs are steel swords It is not only poetic justice that like the ishals which doesnrsquot stop raining and changes night into day centuries ago it was the Islamic invasion that gave the magical wand of magical realism to Spain

28

Mappila songs have a very important place in the songs of Kerala G Shankara Pilla says ldquo It may be difficult for one to enter into the complex lsquoManipravalamrsquo(mixed language) of Arabi-Malayalam into its poetic devices and decorations but once these hurdles are crossed a magical world of is awaiting himrdquo Many poems rich with poetic devices such as upamalangaram ulprekshalangaram and uniuqe ideas are there The rhyming sequences in Mappila songs leave poets of other language perplexed The main kinds of rhyming are kambi kazhuthu valkkambi and valinmel kambi Unique vrithams (essentially a tune or a rhythm) are speciality of mappila songs The songs which are bound to the rules are more beautiful Many different branches like padappat (war song) kissappatu(story song) mangalappattu(wedding song) maduhu pattu(stories of saints) thalolappattu(lullabies) upadeshappattu(advice songs) and malappattu(offering song) The songs of our grand parents come from a time beyond our perception handed over through many generations

There are many songs printed in Arabi-Malayalam whose author or the time which they were written are unknown Aadi mutual puranam Oppana murukkam Mylanjippattu Mazhaya ammayippattu Pazhaya Mihraj pattukal Hakhana Kombu Vakavalippattu Daniel nabi kissappattu Isa nabi kissappattu Thrikkalyanappattu Noolmala khanda kavyam Prophet Ibrahim kissappattu Pazhaya valiya kachavadappattu Jaufar thayyarppattu Mundirbunuaveel kissappattu Pazhaya yaseed pattu Falurathul khudsu oppanappattu Aandu hashu pattu Puthiya thrikkalyanappattu Muthumala multhasiminte pattu Malik ibnu deenar kissappattu and Vafathu kissappattu are only few of them There are many other handwritten poems also Among these is the ldquoMappila Ramayanamrdquo which Dr M N Karassery discovered The mappila flavor in the song is very interesting

കലം മലയം രകറികലകീഞലഞ വശമലപഞലവഞേകലകം വലവാേ സലദേിലാവണലവറ വപങലങളമലമാ രപാലവപേതലവതാേ പാതാളതലതിവല സൽതലതരാവേ മിലം വപാചലചണി കമമണി േീവി ശർപണഖകാലകലവകടി ഹലാകലകി സൽതലതാൻ മയയതലതായി ശീലംരകടലരടാൾകലകിലം രവണം മാപലപിളവയാല

Mappila Songs History and InfluenceTranslated from the original aricle Mappila Pattukal from the study Mappilasaili by NKA Latheef published by Vachanam Books Calicut First published July 2010

29

ആങലങളലാവണ ോജാരവാടല സങലങതിവശാലലലിവപങലങളല കണലടാൽ സമമതമാവണലവേവശാലലലി

These are few lines from Mappila Ramayanam It has similarities to the folksongs from Northern Kerala called lsquoVadakkan apttukalrsquo C N Ahammed Moulavi and K K Muhammed Abdul Kareem found two epic poems unpublished and authors anonymous One of them tells history of the battle of Badar and the lines are very ancient The other epic poem is lsquoRausulgulrsquo which gives historic description Few lines from the part which talks about the valor of Hazrath Ali

ആകം അസദലലലതങലങൾ അലലവത പലിരപാൽ പടയിൽ വീകം അലിയാർ സിഫതലതം വിേതലതവതാേല പാേിൽ

Many of the songs by anonymous poets are very popular lsquoAadhi muthal puraanamrsquo is a very ancient wedding song lsquoOppana murukkamrsquo is also a very old song

മാണികലകാമണിമതലത മഹമലമദിാ മഹേലേതാൽ യദർതളലളാ തിേിരാകലകാരല തിേിരാകലകം തിേിവവാളിവതിാവല തിേിവവാളി വവമലപിദിമിർ വപാങലങി

The style of ancient lsquoMylanchirsquo songs go like thisമണിമറയിൽ സവേലകലകം തലിലാവയ പീഡം അപലപീഡം ഏറിപലരപായല ഒപലപ വവകലരകണം ഒപലപ കാണാൻ വപേിരയാൻ തണ രവണം വപേിമയിലളലള മലാഇകലകലമാേം സഫല ഒപലപിചലചളലള മലാഇകലകതലവതലലലാേം വിശവയലിവയലലലാേം ഒേമിചിേലാവേ

Old lsquoAmmayippattursquo is a witty songഅപലപങലങൾ പലവിധം വകാടതലതമലമായി അലങലകാേം മികചലരചമാൽ വകാടതലത മലംആടവാൻ ആളകൾ വപൻേലടിയകൾ വയതലതിോരതടവാൻ കാകലക അളിയൻ ഹാജർ

30

A list of Mappila dishes and drinks could be seen in the song There are songs which lists all the jwellary and dress items used by Mappila women There are many Kissa songs(songs describing story of heroes) written by anonymous poets Most of them are epic stories about prophets and saints Following is a song about Jesus Christ called Isa Nabi Kissappattu This song was found and published by the first ever Mappila translator of Quran Mayan Kutty Elaya Relying on lines from Quran and Bible the poet writes

ഒേ വാകലകം ായൻവയലലിചലച ഉതലതിേം രകടലടാരോ ഉതലതലറാൻ മണലണലമർയം താം അരമാദം അേിവയ ജിേല േീൽ ഉേതലതല മണലണലടതലരതാതംരപാൾ ആദേവരലലലാേി പയലതല പളലളയിൽ ആയതയല പിേിഞലഞ അവിടലല അലല ജിേല േീൽ ഉശർല രപായല പിശകാവത മങലകവയറലറില ഈശാേി വചാലാേല

The tales of prophets and saints could also be seen in lullabies which follow oppana songs Lines from a lullaby which touches the childhood of prophet Muhammed

താരലാലം താരലാലം താഹാ േിരയ താരലാലം വകാളലളലാൾ തായി ഹലീമാതാലതലതിൽ അലലലംരപാൽ എലലലാം വലിതാൻ താമേപമണം ാളിൽ ഹലീമാ

lsquoMalappattursquo (offering songs) are a special branch of mappila songs They are about the lives of saints honoring them There are many anonymous songs in this category also Following are few lines fromlsquoAbdu Rahmanubnu Ouf Kissarsquo to show how ancient they are

കാമീൻ അതയലവറ ഹേീേല േിരയാടല കറം പിേിശം മികചലരചാർ അസലഹാേി രകാമാവതയലലവറ മഖതിരവലണലടിരഖാജാേി വാശം മാറാവത ിലരാവർ ാമം അേലദേഹിമാവല വപറലവറാവർ വലലലേിദീിൽ മാരലാ ശിചിടലരടാവർ

31

ചീമാരാവടറലറം പിേിശം മികചലരചാവർ ഒേമയിൽ രലലല തലാകം പിേിഞലവഞാവർ ഒകലകവകാടതലത സഹദായി ടലരാവർ

A number of Mala songs were written by known and unknown poets following the footprints of this song Muhiyudheen mala Badar mala Rifai mala Nafeesathu mala Manjakkulam mala Mampuram mala Malappuram mala and Muhdu mala are all popular Mala songs Depending on the common knowledge till today lsquoMuhyudheen Malarsquo written by Khazi Muhammed of Calicut is the earliest poem to have the poetrsquos name and written year printed It is stated in the song itself that it was written in the Malayalam calendar year 782

വകാലലലം വയലടലടവയലപതേണലടിൽ ഞാൻ വകാതലവതൻ ഇമലമാവലവ റലറയമലപതഞലഞമലമൽ മതലതം മാണികലകവം ഒലായി രകാതലത രപാൽ മഹിയദീൻ മാരലവ രകാതലവത ഞാൻ രലാകരേ

Muhiyudheen Mala praises the great scholar and spiritual teacher Sheikh Abdul Khader Jeelani

കപലപി അകതലതളലള വസലതവിവ രപാവല കാമാൻ ഞാൻ ിങലങവള ഖലലേകം എലരാരവർ രതീചലച വവചലചപലരപാൾ ഉറമലപ ചാലിടലട രപാൽ തിശ അവവേപലരപാഴം ആവണലണമളലരളാവർകളവ പറലലലാ എലളലള രചാലാവേ കളലളലവറ കയയലിവല വപാല വകാടതലരതാവർകിയിലലലാകലകാലം കിവയ വകാടതലരതാവർകേിഞലഞ മേതലതിലരമൽ കായായല ിറചലരചാവർ

Even though it has some idealistic flaws from the viewpoint of religion the poem is very beautiful It is older than Thunjathu Ezhuthachanrsquos Adhyatma ramayanam and itrsquos simplicity and originality is laudable The unique narrative style of Muhyudheen Mala could be seen later only in the works of Kunjayin Musliyar who was a great scholar and had a unique sense of humor lsquoKappappattursquo is a very beautiful metaphorical poem written by him The song starts with comparing human body to a ship

32

ചായൽ ഒേ കപലപലണലടല മകലകല ചാഞലഞവളലല പാണലടിചലചാവണാൻപത ീളം This ship is being attacked by four kinds of thieves

ാലണലടല കളലളർ ഉഴവല ചേലം ാണാവദ ാലം അതല ാലപാഗം മാലം തടിയിചലച രലാകേിമലമലം മൽഊവതല അസാസീലവമാല Wealth desire for the body men and the cursed devil are the four sea thieves

കണലടിടലടറിവാരാ കണലണിരലലല വപാടലടാ കാേരണാർ വചാലര വചാൽ രകടലടിരലലല വപാടലടാപണലടളലരളാർ വചാലലലിലല പതിേണലരടാ വപാടലടാ പയല തല പാലിലല കയലപണലരടാ വപാടലടാ പടലടം വപാളിഞലഞാൽ പറകലകാരമാ വപാടലടാ പാലം മറിഞലഞാൽ കടകലകാരമാ വപാടലടാ പണലണിയം വചാലലലാമാരകകരമാ വപാടലടാ രവടലടാളർ കാതിലല കടിടലരടാ വപാടലടാ

lsquoNoolmalarsquo is another devotional song written by Kunjayin Musliyar Itrsquos style is different from that of Mala pattu The poet expresses his love and respect to prophet Muhammed through the song and lists all the great qualities of the prophet He expresses his extreme desire to see the prophetrsquos face and ends the lsquoNool maduhursquo Kunjayin Musliyar who preached the religion with a sense of humor lived during 1700rsquos There are a number of famous jokes on him connecting Mangattachan and the King Zamorin Noolmala is 300 years old Muhiyudheen Mala and Noolmala have a difference of 130 years In between these two books we donrsquot know exatctly how many books were written lsquoValiya Naseehathu Malarsquo by Manakkantakathu Kunjikkoya Thangal is a poem written during that time He wrote it during Hijra 1052 Muslim women used to depend on this poem for basic religious education

33

ഈടം മഹലശറ ചടം വകാടമയിൽ വയതലതിേ രപാടലടികലകേയരമഖലേകൾ രതടം അലരേതലതല ഹഖകൾ കിടലടവാൻ തകലരകാവേപാതലതല പിടികടലവതലതിോ കടം പിടിയിൽ വിടതിമയമിവല കാണം മലകലകല സമഹായ കടകലകാേിൽ ാടം പലിശ ഭജിതലതളലളവർ പളലളാ ാശതലതിൽ വിങലങി കംവകാണലടവർ വീളം വീളം അവർ രമൽ ശശതലതാം കാഫിറം വിതറി പരലകലകടലടം രകറി ടകലകരമ

lsquoSafalamaalarsquo by Shujayi Moythu Musliyar is a song which reminds of Kunjayin Musliyarrsquos visionary songs It was written in Hijra 1316 He included things from the beginning of the world to the life of the prophet Here are few spiritual and philosophical advices

ാളില രപാകടലവട ാവളയാകടലവട ാരളകലകല ാവള ഈ ീളം വിടലടാടലവട ഓടല രകാടാ ഇടം വലം േണലരട ഓരോരോ സാ അതലതിൽ മാറലറങലങളണലരട ആടല ോലസലഥിതി േണലട രവവറ അൽ പകവലലവർകലകാേംഭപലരപവേ കടല വകാലലലങലങൾ മാസങലങലാഴലചലച വടികൾ കണകലകിൽ ിലായസിൽ തീർചലച വതടലിവർ ിലവ മണല വീടലടിരലകലക തലജം ീ രാകലകല വപാൻ വീടിരലകലകല അകകലകണല തറലാവക രാകലവകാല രമാടാ ഉൾസാേം ഓർതലതാൽ ഉറങലങാരമാ രകടാ മഖകണലണടയലകകലകൾ തറകലകടലവട മാടാ മടിടലട വപാലവചപലപിൽ മതലതണലടല രകടാ പകൽ കണലണടചലചാൽ ഇേളാരമാ വപാടലടാ പലതം പിടിചലചാൽ ഫജലർ ആരമാ വപാടലടാ തടലടി തറകലകൾ ഉറപലവപലത വപാടലടാ തിലാപഴതലതിൻ േചിവയലത വപാടലടാ ാടലടാലലപൽ വലലലല വിളയരമാ വപാടലടാ വപാടലടാ ിലമലതളലളിപലപിൻ രചാേകലകടലടാ പിൻ ഇലല കാടലടം വപാറകലകല വകാടലടാ വപടലടാരലാ ചതലത ചകമരലലലാ വപാടലടാ

34

പറിൽഉടൽകലകല േഹമാം വപാടലടാ മാം വേിപലപാൻ അലങലകാേമാവക മലതം ഭേിചലചിങലങ പിലതലം ആകാ മാരറം കാടലടിൽ ീ പഞലഞാലം രപാോ മതലതിൻ േഹർ കണലടല ചാടലയലം രപാോ കരലലലാലടലടായിേം വപാൻവിലകലകരലലല വകാടലട ിറയല കൽകലവകാേ കാശല കരലലല ഇവലലലല വചാലലലി ിറയലകലകാരമാ പരവ അലലലൽ പറഞലഞ മകടലടാരമാ വകാരവ വകാലലലം മലകലകില കലലപ കിടലടി കടാടിപാടല തതലതവയ കിടലടി വതലലലം ഒഴികഴിവിലലലരലലലാ കടലടി തലിഷലടം വിടലടാരമ രപാലിഷലടം കടലടി

The influence of mysticism could be seen in Safalamaala The poet doesnrsquot lock us in the prison of spirituality but he talks about a life of virtue based on dharma He evokes the powers of humanity and wakes up the soul

Moyinkutty Vaidyar and Chettuvay Pareekkutty were poets who created a new path different than the religious traditional Mappila songs While the traditional poems connected even the love stories to the lives of the saints and made it divine these poets gave poetic form to the raw emotions of the common man Moyinkutty Vaidyar (1852-1892) was the first poet to write a love story poem with all its true charm Even though he lived for only 40 years his contribution to Malayalam is unforgettable The poet who loved nature and flowers could evoke romance in the listeners He wrote an immortal love poem called lsquoBadarul Muneer Huznul Jamalrsquo Shooranadu Kunjan Pilla evaluated this as a genius work which all of the Keralites together if tried wouldnrsquot achieve now This is an example of his descriptive ability

പമാകളാരണ ഹസലൽ ജമാൽ പലാേതാളം മികലരത േീവി രഹമങലങൾ വമതലവത പണിചിതലതിേംാമങലങൾ എണലണിപറഞലഞാൽ തീോ വേതല ചിങലകാേം പണലവട േീവി

35

കമാകലകായലചലചകലക തപലപവമലതാം കതലതം തഖലതിൽ മേവം േീവി മേതകതലതകിലം വഞറിലതടതലത മാണികലകയലകലകയല േണലവടറിലത വീശിപേകലകിതലമടിയം കിതലതല വപേമാൾ കഴതലതം വചേിപം വകാണലടല കേിരപാൽ ഇടതം വലതിടലടലി കണലപിേി വവടലടിചലചഴടലടീടലിൽ വേിൽ മദം തേിതലവതരാകലകം പവിഴരപാലചലചണലടാവല രപാലചിേിതം വപാഞലചിേി തലവ ടചലചായലിൽ പമാതലരതവി വേവല തലിൽ

Moyinkutty Vaidyar also wrote well known battle songs like Badru Uhdu and Malappuram Including Saleekathu Kilathi maala and songs based on Panchatantra called lsquoElippadarsquo he wrote 12 khanda kavyas With this transformation initiated by Moyinkutty Vaidyar Mappila poets felt more freedom to choose their subject The number of subjects which were written upon later shows that Songs like lsquoThengaappattursquo and lsquoMangaappattursquowhich are connected to the Kerala culture were written Contemporary issues were written upon A number of poets came forward to sing against the superstitions and malpractices in the society Few lines from the poem lsquoDurachara Mardhanamrsquo by Marakkar Musliyar When false stories about Shaikh in Muthupetta and Koottayi Vellatha painting divinity on them were getting spread he satirically wrote

മതലതപലരപടലടകലകല രപായവർ വലര മഴവൻ കളവവല പലർലവ അതലതേം തലവ കടലടായി വവളലളം അതിാൽ പലർലതം കളലളം

There were talented women poets like P K Haleema V Ayishakkutty Kandathil Kunjamina and Puthooru Amina Sparks against abuse of women could be seen in some poems Puthooru Amina writes against treating women like a consumable object

36

ാലഭാഗവം വലിതാ പറയല വപങലവകടലട ഉമതിലം ലലല മാേവേ കിടലടവാൻ എികലകിവലലലാേ മടലടല മടലടിൽകിടലടവവേകലകം മാരരതര വിളികലകം മടലടരലാഗിയം ഉറലറിടം പരല ചകലകേവാകലകം ഒേപടി മകലകളങലങ കളകലകിലായാൽ അടകലകവളലാകലകം വപാടലടിപലവപാേിഞലഞലതാളാം വപാേിവവയിലതലതാകം ഓളം രപായി മറലവറാേ രതാപ കണലടപിടികലകം അയയലളാ-പേഷവേ പതി പതലിമാർകലക തീേം ഇവതലവതാേ രകാളാ

There was a stream of Mappila songs touching the social life The excitement of Indiarsquos freedom struggle could be seen in many Mappila songs of that time Many mappila poets like Nallalam Beeran were put into jail T Ubaid wrote to raise the national spirit

എലതി വിണലണിൽ പതതായല കേിിഴൽ കാണല തങലങി എല ലണലടൻ രഗാപേങലങൾndashതങലങളിൽ രചാദയലം തടങലങി ചിലതയാലിംഗലലണലടല തലവറndashവതളിമഖം കേിഞലഞ മങലങി ചീർതലതാ രമരതാ വിപതലതിൻ സചകൾ കണലടടങലങി

Mappila Literature researcher K M Ahammed wrote ldquoMappilas didnrsquot sing about the local rulers or the Kings They didrsquot fall short of desire for freedom or self respect It was Mappila song writers and singers who inspired the Muslims of Kerala to fight against any oppression whether of the local rulers or the imperialist Britainrdquo

37

Akbar Sadaka Pakshipattu should be included in the group of story-songs This poem written by Naduthopil Abdulla once gained astonishing popularity in Malabar The story and its presentation in the song would blow away anyone Clarity simplicity ease and the ingredients of unique vocabulary in Kasargodian Malayalam are the characteresitics of this poemThe poet belongs to a small shore side village in Kasargode sharing border with Karnataka The slang over there is a mixture of Malyalam and Kongani

Pakshipattu

38

A bird who had lived with her husband for 40 years is subjected to husbandrsquos suspicion for lying two eggs during one day and she gets thrown out of the nest The bird pleads prophet Muhammed to convince her husband that she was innocent The prophet replies that he would end her distress if she could bring her husband to his presence The bird says that he wouldnrsquot come if she asks and says the prophet should send one of his men to which prophet asks the whereabouts of her husband The bird says that it is beyond the tall Jabal Khubais and beyond Jabal Noor and beyond a field in a hill called Thurisina Mala where prophet Moosa was born The prophet sends Bilal to fetch the male bird Bilal went there and called the birdrsquos name twice but the bird pretended that he didnrsquot hear it When Bilal got angry and called for the third time the bird showed its beak outside and asked Bilal with arrogance- ldquowho are you you kid who called me by my namerdquo When Bilal said that prophet Muhammed send him Akbar Sadhaka- the bird replied that he knew all the 312 prophets but he he hadnrsquot heard about Bilalrsquos prophet and asks him to tell his prophet that Akbar Sadaka is calling him Bilal returns and tells this to the prophet and he sends Umar Akbar Sadaka repeats whatever was said to Bilal Then the prophet thinks that if his son in law Ali was there he would have brought the bird there Ali was at a distance of 93 days gone for a battle Ali knows about Muhammedrsquos thought through dream Ali arrives at the prophetrsquos presence during Subhi morning prayer on his horse named Dul Dul It happened so because Allah asked Jibreel to shrink the earth Ali goes in search of Akbar Sadaka When Akbar Sadaka didnrsquot listen for the first two calls Ali called him for the third time in a manner that the sky and earth shivered Akbar Sadaka called Ali as Chinkapuliyar (the lion Ali) The bird said the same things as before to Ali also Ali replied that Muhammed is the 313th prophet Then the bird asked him if there was a prophet like that why was he not keeping the fourth veda in tact When Ali asked him to explain he said that the dear daughter of a sahabi named Ibnu Ubaidulla was kidnapped by Ifreeth jinn on the 3rd day of her birth and she is being brought up as an infidel for the last 16 years Why is that your prophet is not able to save herAli after hearing this marches towards King Ifreethrsquos fort There is a cave covered with a huge stone on the right side of Thurishina hill

The Story

39

It is written on it that if a human being enters into the cave he will be burnt to ashes Ali ties his horse on the stone itself and enters the fort Then Ali sees a large ocean and two huge serpents guarding it Those serpents recognizes Ali The serpents gets Ali into the fort on some conditions Then Ali sees a tree The tree tries to send Ali back but he doesnrsquot listen The tree gives keys for all the seven forts to Ali on some conditions Ali witnesses perplexing sights on opening every fort In the seventh fort Ali sees the girl who was abducted by Ifreeth guarded by a jinn Ali wakes her up Th girl says that only Ali from Mecca could enter the fort like he did She says that Ifreeth had gone for a hunting party and the sounds of his return could be heard Ifreeth on entering sees that all the forts were open and asks the girl about it Ifreeth says that he could smell man he could smell Ali When he screams and boasts that if he sees Ali he would burn him to ashes Ali jumps in front of him Ali asks Ifreeth to believe in islam but Ifreeth resents Ali then fights with the Kingrsquos guards In the end Ifreeth falls like the Uhdu hill Ali takes the girl along with him and reaches the place where Akbar Sadaka lives With the first call itself the bird greats him with saying ldquolabbaykum labbaykum labbaykumrdquo Akbar Sadaka goes along with Ali towards prophetrsquos presence saying that he is now convinced that Muhammed is the prophet Akbar Sadaka tells the prophet about his suspicion on his wife The prophet replied that it was a Kudrath (blessing from Allah) and the bird gets convinced Akbar Sadaka asks the prophet for forgiveness He takes his spouse along with him to the nest Ibnu Ubaidullarsquos daughter describes all the events happened in while she was kept in the fort In this fashion the story in the song ends happily

40

One of the most notable period in the Malayalam literature begins with Kilipattu Even though Thunjathu Ezhuthachan was the central point of this stream there are many other kinds of works like Champukkal Aattakathakal and Thullalukal Many kilippattu were written after Thunjan Even though Kilipattu are written like a bird is made to sing there are other songs in which goose coil and beetle sing the song They also could be included in the category of Kilipattu In the Akbar Sadaka song the bird asks the prophet Bilal Umar and Ali two ethical questions in poetic form The bird talks to each one of them The song could be read as praising chastity of woman Even though in the beginning the bird talks down of Muhammed in the end he apologizes and does as the prophet says Unlike Ezhuthachan who used sophisticated verses to talk about the ethical issues Naduthopil has used some perspectives which existed then and wrote about some philosophies in a not so serious manner Pakshipattu could be seen as a Mappila version of Kilipattu Those who blame Pakshipattu for contempt of the prophet should rethink based on what is said above

Kilipattu

41

Pakshipattu is a story about the loss of faith and replacement of it Stories about miracles were always used from the ancient times to spread religious belief Almost every prophet who were mentioned in Quran had many miracles associated with them They were meant to make the people of their times believe that the prophet is capable of doing things with the blessing from Allah which are not possible by normal people Many of the miracles were very majestic like splitting of the moon during Muhammedrsquos time and like the ocean split and made way for Moses There is a story about Cheraman King in Kerala who lived during the same time during when the prophet was alive that he saw the moon splitting and he converted to Islam These stories are intented make people believe that there is a power which could do any thing things majestic and beyond what they could think of In the story of Akbar Sadaka initially when the bird is asked to come see the prophet he talks down on him saying that he didnrsquot know about a prophet named Muhammed If there was a prophet named Muhammed why would such a dare thing happen like what Ifreeth did How would it happen so that daughter of a sahabi was taken away when she was just 3 days old and now itrsquos 16 years she had been held in captivity and kept as an infidel by a jinn Akbar Sadaka has lost faith in Muhammed that he was the prophet of Allah and Ali is engaged in a mission to restore it Ali enters the forbidden cave and encounters many supernatural occurrences like talking snake with 80 hoods and talking trees When he opens the forts by the keys given by the tree he sees many more miracles like fire by its own net which gets thrown by its own arrow which gets shot by its own and a wand which hits by its own afort in which a thousand women were sleeping while standing a thousand women were sleeping while sitting a thousand women were laying and sleeping Finally when he meets Ifreeth he is defeating a Waseer (guard) of Ifreeth who is 40 times bigger than Ali who had eaten 40 camels and drank 7 barrels of water Ali throws him thousands of yards up in the sky On falling down the Waseer says that if Ali catches him so that he wont die he would believe in islam Ali saves Waseer but he still doesnrsquot keep his word Ali throws him up again This time also when coming down the Waseer says the same Ali trusts him again but Allah sends Jibreel to strike Alirsquos hand so that

Story of Faith

42

the Waseer falls down and no more cheats Ali When Ali is back along with the girl a deed which would not have been possible if not for blessing from Allah and knowledge of Muhammed and valiance of Ali Akbar Sadaka becomes convinced that Muhammed is Allahrsquos prophet His faith in Muhammed and Islam is restored He goes to Muhammedrsquos presence and asks his question that how could his wife lay an egg which is not his Muhammed assures him that his wife is innocent and it was a blessing from Allah Akbar Sadaka gets convinced because it is Allahrsquos prophet who have said so He has restored his trust in his wife also

43

Shias are a group of Muslims who give more importance to Ali than other Khalifas Ali was the fourth Khalifa and one of Muhammedrsquos first disciples He was prophetrsquos close relative and used to write down Vahiyu (messages of Quran revealed to Muhammed through Jibreel from Allah)for him He was one among the ten people whom the prophet gave news of assured entry to heaven Alirsquos mother had given him the name Haider which means lion But he was known in the name Ali (one who is in heights)which his father called him Ali grew up in Muhammedrsquos house under his guidance It helped him to learn good characteristics early in life He didnrsquot lower his head in front of any idols when idol worship was very prominent in Mecca It was the prophetrsquos wife Khadeeja who believed in Muhammed first and second it was Ali The brave Ali was ready to die protecting Muhammed The prophet had married his youngest daughter Fathima to Ali Ali had fought in the battles of Badr Uhud Hantak Khaibar and Hunain In his last days the prophet came to the mosque supporting his hand on Alirsquos shoulder Ali had a main role in the death ceremony of the prophet Historians records that Ali had expectation that prophet would select him as his successor Knowledge bravery justice and simple life were some of his qualities He had every means to lead a luxurious life but he didnrsquot lead one He bought the same kind of dress for him self and his servant He went to the market himself and carried things from there to home by himself He lead a very simple life

There are several reasons for Alirsquos rule as the fourth Khalifa not being a complete success Many had lead an opulent life because of the prosperous times before Many people turned against Ali who instructed a simple life and strict control in money transactions So he didnrsquot get the support of people who wanted a luxurious life Another reason is the indiscipline of people who were with Ali Some people deliberately tried to create trouble Ibn Sabu was the one behind that Constant attempts were made to evoke the emotions of blind favoritism and person worship which Islam strongly forbids among people which made them to hate each other Propaganda that Ali being close relative was the righteous successor of Muhammed to be the first Khalifa and that right was snatched

Alirsquos history

44

away from him was spread by them Even though Ali publicly and clearly denied that claim in places like Egypt Bazra Koofa and Yemen wrong thoughts got spread Efforts of enemies of Islam to attack the religion from within itself started to see success Troubles grew as because of the differences in thinking and polarizations Tendencies of animosity created problem like in the time of Uzman The group of people who stood for Ali naturally portrayed his character in a higher position It is a result of this that a group among world Muslims do glorify Ali Viewing from this back ground pakshipattu have influenced Kerala Muslims in Shiaism

45

Naduthoppilrsquos Pakshipattu have faced a lot of criticisms from the beginning Some scholars have even banned reading it because it tells a fictitious story about the prophet The criticisms are that there is no such an event in the history and it is non-islamic and it would create misconceptions in the society All these criticisms should be looked upon but there is another dimension to it which everybody agrees that is itrsquos popularity This is a song which have been read sung and enjoyed by the common muslim a lot Thousands of its copies got printed Clarity in language simplicity in representation appropriate abstractions and augmentations and crystal clear language are the qualities of PakshipattuIt became popular because it is entertaining The male bird expelled his wife because he had doubt in her chastity His need to save the girl in Ifreethrsquos fort reflects his opinion to protect womanrsquos morality Ali does this adventure because he recognizes it The issue which the female bird raises in front of the prophet is also the same The song suggests that man and woman should trust each other

Criticisms

46

Pakshipattu is full of awesome picturisations The age of Akbar Sadaka is not mentioned in pakshipattu The poet gives us clues to guess it in a strange and beautiful way

പേിശിൽ ഈ ഭമിയിൽ ിൽകലകല കാലതലതല പേിവശാതലത ഭമി ഞാൻ അഞലച ിറം കണലട മലപിാൽ ഭമി അതല വപാല ിറമായി പിലവയാ ഭമി അതല വവളലളിതലതറയായി വവളലളിതലതറരപായി വചലപതറയായി വചലപതറരപായി ഇേലപ തറയായി മണലണതറയായിടലടഞലച റലറാണലടായി (I have seen earth in five colors It was golden in the beginning Then it became silver Then it turned bronze and then iron It has been 500 years since it has turned earth colored)

The scientific basis of this transformation should be questioned But the transformation of time and space have been beautifully illustrated in these lines If inspiring awe in the readerrsquos mind is an element of beauty in literature Naduthopil have brought his readers to the bring of itാലലപത ചവിടലട വകാണലവടതലതി ഇമാമലി (Imamali reached in just forty steps) അലതവിസലേലതിതമായി കിടകലകല കടൽ (the sea which extends till infinity) അതിലവറ കാവൽകലകാോയി േണലട ാഗങലങൾ ആ ാഗങലങളവട വലപലപം ഉദയമാം വതാടലട അസലതമം വവേയാണല (it is guarded by two snakes the length of those snakes extends from sunrise to sunset) These lines remind us of Muhyudheen Mala

ആകാശതലതിൻ മീവത ഭമികലക താവഴയം അവവേവകാടിീളം അതലതിേയരളലലാവർ (The one whose size of flag is from above the sky to below the earth)

To provide thought which guide you to infinity is characteristic of Quran It may be Quranic influence that lead mappila poets to use that kind of imagination The snake called Ibnu Umair in the song has 80 heads and 80 hoods Ali crosses the ocean sitting on it Ibnu Umair tells the marvels of the fort like this

Imagination in the Song

47

തനനാലെ കതതനന വാളണടാ കകാടടയിൽ തനനാെടികകനന ദണടണടാകകാടടയിൽ തനനാലെ കതതനന തീയണടാ കകാടടയിൽതനനാലെ വീശനന വെയണടാ കകാടടയിൽ(In the fort there is a sword which strikes by its own a pole which hits by its own a fire which burns by its own and a net which gets thrown by its own )

Magic in depiction not scientific reality is becoming evident in these lines Minds of readers and listeners get lit with wonder The depiction of things inside Ifreethrsquos fort makes evident the dangers and adventure Ali has to go through to save the girl For this poets have been using myths proverbs and supernatural powers since centuries This unique method of depiction leads the song to fulfill its purpose

48

Ali fights bravely to protect the fourth Veda Alirsquos bravery becomes evident only when the reader is convinced of his enemyrsquos huge power In Miltonrsquos world classic Paradise Lost the poet depicts devil as one with extraordinary power it was to show the greatest might of God A human level representation of that is shown in pakshipattu Even when it is agreed that the events in this story are impossible the poet tells a truth which the human race has to be convinced which is to bring purity in life The reading of Naduthoppilrsquos Pakshipattu becomes creative only when that is understood Using the secondary imagination which Coleridge says genius people possess like Aristotle had proved before imagination becomes creative this could be experienced by the reader on careful reading of Pakshipattu Like moral stories and parables the poet presents Pakshipattu Writers write stories and songs like parables to present philosophies

The prophetrsquos philosophy that even a bird should be given justice should be noticed It shouldnrsquot be meant that Pakshipattu is completely righteous There are attempts to patronize great men like Bilal and Umar who had led a saintly life The song even patronizes prophet Muhammed who is called the Darling of the Mankind But when he realizes his mistake Akbar Sadaka asks for forgiveness The poet in his excitement to praise Ali would have forgotten and written things which shouldnrsquot have been written It would be appropriate for the reader to forgive the poet for the prophetrsquos teaching was to forgive even your enemy

Message in the Song

49

There are few things which are entirely non-Islamic in Pakshipattu They shouldnrsquot by any means could be justified The serpents who guard the sea asks a favor in return of helping him cross the sea The serpents says- ldquoYou are the one who gives the card to enter paradise during the day of Khiyamat give us also cards during that dayrdquo Ali replies that he would give him a great card This is completely wrong according to Islamic principles because even the prophet canrsquot decide who enters heaven So those lines are absurd The concept that tree bends for men has beauty It is okay if its a display of respect but its impossible according to Islam The tree also has a wish since it is a Sunnath for muslims to brush teeth the tree asks to give him that Sunnath This even is also not possible In the end of the song the poet pleads to Allah to forgive him for any mistakes in the song he had committed

Errors

50

Mahathaya Mappila Sahithya Paramparyam- C N Ahammed Moulavi K K Muhammed Abdul Kareem

Mappila Shaili- N K A Latheef

Muslim Samoohika Jeevitham Malayala Novalil- Jamal Kochangadi

Pakshipattu Oru Punarvayana- Ibrahim Bevinja

Muslimingalum Kerala Samskaravum- P K Muhammed Kunji

Mappila Muslims of Kerala- Rollan E Miller

Islam in Southern India- W P Warren

Mappilapattinte Thayverukal- V K Kutty

Arabi Sahithyam- Prof V Muhammedali

Onninte darshanam- M N Karassery

Kozhikotte Muslimkalude Charithram- Parapil Muhamed Koya

Islam VIjnana Kosham

Keralathinte Samskarika Charithram- P K Gopala Krishnan

Bibliography

51

Mr M A Abdu Rahman

Prof Abdul Satar

Mr Abdulla Mogral

Mr V Abdul Gafoor

Social Revolution in a Kerala Village- Dr A Ayyappan

The Cultural Heritage in ndia- Edited by haridas Bhatacharya

Bharateeya Chinta- K Damodaran

The Growth of Islamic thought in India- Dr Tharachand

Cochin State Manual- C Achutha Menon

Courtesy

52

53

54

20

influence of Arabic on Hindi gave birth to Hindustani and Urdu Mali language is written in Arabic script It was because of this strategy by the early Muslims that mixed languages like ArabiTamil ArabiKannada ArabiSindhi ArabiPunjabi and ArabiBengali were born ArabiMalayalam is also part of it

The idea that the Vedas are so divine and that they shouldnrsquot be written was the reason behind the tradition of learning by reciting Recitations by Brahmins and Quran recitations by Muslims are examples of that belief4

The orthodox Muslims till recent times believed that it is wrong to even step on the chalk dust fallen from writing Arabic words There were a number of Arabic scholars in Kerala because of the ancient connection the land has to the language There are many Arabic books in Kerala which are not there in Arabic or any other Muslim countries5 lsquoPathu Kithabukalrsquo was used for basic education Khaidul Jamia by Ahmed Rafthani is believed to be the first Arabic text written by a Keralite Ponnani Valiya Sainudheen Makhdhoom (1468-1521) have written many Arabic texts including both prose and poems Shaikh Sainudheen second is the author of the famous book Fathahul Mueen Thuhfathul Mujahidheen written by Cheriya Sainudheem Makhdoom is the early historical text which paved the way for people in search for the history of Kerala Assaiful Bathar by Mampuaram Syed Alavi Thangal was a rebellious text against the British government The early Muslims assimilated from the local language and culture as well It was Malabar Muslims who spread Kolezhuthu (Derived from vattezhuthu and written using narayam on plam leaves) It was in use till the 19th c

Even though ArabiMalayalam started as a means for religious preaching and day to day communication later on it became a powerful medium for the Mappila imagination The Muslim scholars of that time might have thought that because most texts in Malayalam were about Hindu mythology learning Malayalam language would lead to movement away from the religion It might also be a reason for the birth of ArabiMalayalam Muslims of that

4 P K Muhammed Kunji - Deseeyodgradhanam oru Padanam (Current Books 1987)5 P M Muhammed Moulavi - Keralathile Arabi Granthakaranmar (Kerala Muslim Directory 1960)

21

time had designed secret number languages like Akkakettu and secret languages like Mykurudu6 Akkakettu is a special code language like Abjad in Arabic in which they communicate through numbers Even though later on they inter-mixed with the main stream Kerala society a tendency to alienate from the main stream have been a characteristic of the Muslim society It points towards a complex duality in the social personality Muhyudheen Mala by Qazi Muhammed is the earliest work in ArabiMalayalam There is no other text which has influenced the Muslim history in Kerala like it had All Muslim women had to learn Muhyudheen Mala to get married during that time This text says the legend of a saint named Shaikh Sainudheen and it wasnrsquot in accordance with the Islamic ideals based on monotheism But itrsquos literary beauty and musical quality gained popularity among the people Its influence was like that of the Bhakti movement in Kerala

It was almost during the same time period that both Adhyatma Ramayanam by Thunjathu Ezhuthachan and Muhyudheen Mala by Qazi Muhammed got popular among the Hindu-Muslim societies It was the time when the Portuguese came It was a time when non-Brahmins were denied learning Vedas that Ezhuthachan who was a non-Brahmin came with the Kilipattu The work of Ezhuthachan gave Dravidian character to the Malayalam language which was ridden with Sanskrit words Many Dravidian words and usages could be seen in Muhiyudheen Mala as well

Muhiyudheen Mala also has the Tamil flavor which many ancient texts and Sandhesha kavyas have7 Muhiyudheen Mala was written approximately 420 years ago Thunjanrsquos periode is also the same His Ramayana was written in thaliyola and kept in homes The part he played in popularizing Malayalam script gave him the title of the lsquofather of the languagersquo The place Thunjanrsquos Ramayana got in Hindu homes Myhiyudheen Mala had in Muslim homes Mappilappattu was a medium for Muslims to express their aesthetic sense and imagination While men sang Kissa pattu women enjoyed

6 M N Karassery - Onninte darshanam (Poorna Publications Kozhikode)7 P K Muhammed Kunjhi - Muslimkalum Kerala Samskaravum p 205

22

singing Sabeena Pattu together There is an opinion that they are similar to Harikatha kaalakshepam and Paatakam8 Till recently father and daughter used to write to each other in Arabimalyalam in poetic style There is a song called Vasoori keerthana Mala which describes about 18 different kinds of small pox There is a song on Ashtanga Hridayam Theyyam and Narikkali were part of Muharram celebration of the Dawoodi Muslims who were Shias and Dhakni muslims who were Hanafis After some time the scholars prohibited it declaring it non-Islamic

Moyin Kutty Vaidyar wrote a brilliant love poem called Badarul muneer Huznul Jamal inspired from a Persian story Even though many of his songs were inspired from persian tales they became different with his unique writing style It was Moyin kutty vaidyar who wrote with a background of kerala even before Ulloor wrote Uma Keralam which is considered to be the first poem to have a real Kerala backdrop by many scholars9

The roots of mappila pattu goes into the Kerala culture At the same time they didnrsquot lose touch with Arabian poetic devices and style of singing and interest towards Arabic vocabulary They are a result of cultural interaction There were efforts to modernize and use Sanskrit words on Arabimalayalam poetry Badar song by Chakeeri Moytheen Kutty is one of them

News papers religious magazines and even the first magazine for women were published in ArabiMalayalam Once even political pamphlets were printed in ArabiMalayalam During the time of Malabar riots Britishers banned many books Cheroor Chintu was one among them All these shows the influence this mixed language and literature had among the common Muslim people

Many Mappila songs are based on Arab and Persian stories The name for the section of Kessa pattu itself suggests that they are about stories Char Darvez which was published in Hijra 1303 is a translation of a Persian novel Even though the book the Great History Mappila Literature says that Alavudheen Khamar Samaan Umarayyar Ameer Hamza Gulzanobar Zubaida Zainaba and Khilar

8 Parappil Muhammad Koya - Kozhikotte Muslimkalude Charithram9 Balakrishnan Vallikkunnu - Samanthara Sahithya Veekshanam Moyinkutty Vaidyarude Krithikalil

23

Nabiye Kanda Nafeeza are novels in ArabiMalyalam they donrsquot fit into modern idea of a novel

Many of these novels had deformed and handicapped Malayalam in them It could be said that works like these from those who call themselves as scholars held many young Muslim people from learning their mother tongue and pulled them back from rising to the modern times and remain illiterate This was a danger caused by a some religious scholars ldquoIt is sad that some people write and publish without knowing any language structure pronunciation or grammarrdquo10 says Sanavulla makthi Thangal who was a social reformer and scholar in the ends of 19th c During the juncture when malayalam got separated from its Dravidian roots and got influenced from Sanskrit and Chantamil Muslims did not pay much attention to their mother tongue The time during when Mappila Muslims did their religious practices and preachings in Arabic and communicated in their limited rustic language alienated them Its literature including Mappila songs got limited in the Muslim population itself Non-Muslims who couldnrsquot read ArabiMalayalam were not able to read or enjoy them Even though it is necessary that research in depth should be done about works writers in ArabiMalayalam and the time period being a mixed language it couldnrsquot be said that it will exist or it should exist It has fulfilled its duty as a medium of a an age and bid goodbye Now it is not possible to develop a language with complicated words from foreign languages There is nothing to mourn upon the fact that during this time of printing press and unification of language ArabiMalayalam is drowning in the mainstream language 11

10 Sanaulla Makthi thangal - Sampoorna krithikal11 Dr K N Ezhuthachan - Arabi Malayalathinte Bhavi

24

Mappila Songs

25

Music and arts have a timeless influence on the society It is the medium through which creativity has been transferred from generations in written and oral forms even to the illiterateIt allowed the working class enjoy the sweetness and bitterness of literary creative experience

Like in any other society Mappila songs are result of the Muslim invasion in the Malayali coasts Evidently Mappila songs should be seen as a metaphor for the creation of social awareness It is very unscientific to approach arts and music with a consideration to age grouping because its not distant for even the illiterate

Mappila songs Arabi-Malayalam becomes relevant because of the cultural originality in their tunes which came from generations to generations The creativity in the tunes is of importance because it is known to even the illiterate Folk songs reflect life in them unlike the short-lived instrumental music in films A scientific research is necessary in the field of mappila songs in which magical realism flows though itrsquos veins

For women whom education and literacy were a distant dream particularly the Muslim women Mappila songs were a medium which united different generations together To the Muslim women to whom education were prohibited Mappila songs were a rising song given by the invasive Muslim civilization Other religious groups like Christians also had their own folk song tradition which had the same consequences

The presence of a semitic society came to Kasargode along with the ship of Malik Deenar Sermons didnrsquot establish the presence of that society and make it stand the test of time They successfully got mixed with the native culture in KeralaAs a result of that kind of unification that a mappila song culture is prevalent for generations in the Mogral village in Kasargode More than an inborn talent music is life itself for them

Mappila songs were rising songs and declaration of freedom for Muslim women who were denied education by the vested interests

Mappila SongsIntroduction

26

of priesthood and male domination The acceptance to mappila songs in which the prophet and birds were the characters was beyond what their author had thought The lsquomalarsquos (songs) are rich with hero worship and there are stories about heroines also like in Nafeesathu Mala

Music is used in medical treatments now It is not so long before that to console a woman giving pregnancy women sat around her and sang Nafeesathu Mala There were songs to give spirit to the warrior going for battle There are lullabies and satirical songs in Arabi-Malayalam which still people sing

Many Arabi-Malayalam songs are influenced by magical realism The messages from the immortal art forms and even the doubts which they awake influence peoplersquos minds Theatre and music have an integral part in the social changes in Kerala Literacy was the guiding light for renaissance Art can shed light in peoplersquos minds and trigger revolution Even though there are Mappila songs in Arabi-Malayalam and pure Malayalam which influence people irrespective of their age beyond entertainment itrsquos influence spreads on the backdrop of God worship and hero worship therefor mappila songs in Arabi-Malayalam are treasures in language and culture They become ever living because of the clarity in their cultural background

Art and music forms are symbols of a live society Arabi-Malayalam songs could be seen as agents of indirect woman empowerment

There are Mappila songs for every occasion like birth death marriage feast offerings to God football agriculture battles and loveThere are Mappila songs in kannada also There are set rules and grammar for this range of music Encouraging language is encouraging humanity The works of TUbaid and Moyikutty Vaidyar should be studied closely These are invaluable assets for present from the past A new generation of Mappila song writers and instant poets are a unique experience in the village of Mogral A generation in whose

27

veins the sweet tunes of Mappila songs are dissolved will makeanyone wonder The style of their singing underlines the humanitarian face of music It is not only language but also the culture which is being transferred with the songs Mappila songs are guiding lights in the journey of life

Arabi-Malayalam which shed the light of informal education for the Muslim woman who was denied literacy and education could only be seen as a streak of light in the dark cloudy sky when viewed through the rear view mirror of time Pakshipattu written on Khalifa Ali radiating hero worship could be read on the grounds of Shiaism Mappila songs have turned to the form of worship and offering to God in certain sects

Mappila songs shouldnrsquot be rated on the basis of new trends and popularity votes of today This poetic stream of self expression should be read on the basis of literary values as well as its influence on social and cultural spaces

For the people of a Holy book which called itrsquos people to read and recite Mappila songs are steel swords It is not only poetic justice that like the ishals which doesnrsquot stop raining and changes night into day centuries ago it was the Islamic invasion that gave the magical wand of magical realism to Spain

28

Mappila songs have a very important place in the songs of Kerala G Shankara Pilla says ldquo It may be difficult for one to enter into the complex lsquoManipravalamrsquo(mixed language) of Arabi-Malayalam into its poetic devices and decorations but once these hurdles are crossed a magical world of is awaiting himrdquo Many poems rich with poetic devices such as upamalangaram ulprekshalangaram and uniuqe ideas are there The rhyming sequences in Mappila songs leave poets of other language perplexed The main kinds of rhyming are kambi kazhuthu valkkambi and valinmel kambi Unique vrithams (essentially a tune or a rhythm) are speciality of mappila songs The songs which are bound to the rules are more beautiful Many different branches like padappat (war song) kissappatu(story song) mangalappattu(wedding song) maduhu pattu(stories of saints) thalolappattu(lullabies) upadeshappattu(advice songs) and malappattu(offering song) The songs of our grand parents come from a time beyond our perception handed over through many generations

There are many songs printed in Arabi-Malayalam whose author or the time which they were written are unknown Aadi mutual puranam Oppana murukkam Mylanjippattu Mazhaya ammayippattu Pazhaya Mihraj pattukal Hakhana Kombu Vakavalippattu Daniel nabi kissappattu Isa nabi kissappattu Thrikkalyanappattu Noolmala khanda kavyam Prophet Ibrahim kissappattu Pazhaya valiya kachavadappattu Jaufar thayyarppattu Mundirbunuaveel kissappattu Pazhaya yaseed pattu Falurathul khudsu oppanappattu Aandu hashu pattu Puthiya thrikkalyanappattu Muthumala multhasiminte pattu Malik ibnu deenar kissappattu and Vafathu kissappattu are only few of them There are many other handwritten poems also Among these is the ldquoMappila Ramayanamrdquo which Dr M N Karassery discovered The mappila flavor in the song is very interesting

കലം മലയം രകറികലകീഞലഞ വശമലപഞലവഞേകലകം വലവാേ സലദേിലാവണലവറ വപങലങളമലമാ രപാലവപേതലവതാേ പാതാളതലതിവല സൽതലതരാവേ മിലം വപാചലചണി കമമണി േീവി ശർപണഖകാലകലവകടി ഹലാകലകി സൽതലതാൻ മയയതലതായി ശീലംരകടലരടാൾകലകിലം രവണം മാപലപിളവയാല

Mappila Songs History and InfluenceTranslated from the original aricle Mappila Pattukal from the study Mappilasaili by NKA Latheef published by Vachanam Books Calicut First published July 2010

29

ആങലങളലാവണ ോജാരവാടല സങലങതിവശാലലലിവപങലങളല കണലടാൽ സമമതമാവണലവേവശാലലലി

These are few lines from Mappila Ramayanam It has similarities to the folksongs from Northern Kerala called lsquoVadakkan apttukalrsquo C N Ahammed Moulavi and K K Muhammed Abdul Kareem found two epic poems unpublished and authors anonymous One of them tells history of the battle of Badar and the lines are very ancient The other epic poem is lsquoRausulgulrsquo which gives historic description Few lines from the part which talks about the valor of Hazrath Ali

ആകം അസദലലലതങലങൾ അലലവത പലിരപാൽ പടയിൽ വീകം അലിയാർ സിഫതലതം വിേതലതവതാേല പാേിൽ

Many of the songs by anonymous poets are very popular lsquoAadhi muthal puraanamrsquo is a very ancient wedding song lsquoOppana murukkamrsquo is also a very old song

മാണികലകാമണിമതലത മഹമലമദിാ മഹേലേതാൽ യദർതളലളാ തിേിരാകലകാരല തിേിരാകലകം തിേിവവാളിവതിാവല തിേിവവാളി വവമലപിദിമിർ വപാങലങി

The style of ancient lsquoMylanchirsquo songs go like thisമണിമറയിൽ സവേലകലകം തലിലാവയ പീഡം അപലപീഡം ഏറിപലരപായല ഒപലപ വവകലരകണം ഒപലപ കാണാൻ വപേിരയാൻ തണ രവണം വപേിമയിലളലള മലാഇകലകലമാേം സഫല ഒപലപിചലചളലള മലാഇകലകതലവതലലലാേം വിശവയലിവയലലലാേം ഒേമിചിേലാവേ

Old lsquoAmmayippattursquo is a witty songഅപലപങലങൾ പലവിധം വകാടതലതമലമായി അലങലകാേം മികചലരചമാൽ വകാടതലത മലംആടവാൻ ആളകൾ വപൻേലടിയകൾ വയതലതിോരതടവാൻ കാകലക അളിയൻ ഹാജർ

30

A list of Mappila dishes and drinks could be seen in the song There are songs which lists all the jwellary and dress items used by Mappila women There are many Kissa songs(songs describing story of heroes) written by anonymous poets Most of them are epic stories about prophets and saints Following is a song about Jesus Christ called Isa Nabi Kissappattu This song was found and published by the first ever Mappila translator of Quran Mayan Kutty Elaya Relying on lines from Quran and Bible the poet writes

ഒേ വാകലകം ായൻവയലലിചലച ഉതലതിേം രകടലടാരോ ഉതലതലറാൻ മണലണലമർയം താം അരമാദം അേിവയ ജിേല േീൽ ഉേതലതല മണലണലടതലരതാതംരപാൾ ആദേവരലലലാേി പയലതല പളലളയിൽ ആയതയല പിേിഞലഞ അവിടലല അലല ജിേല േീൽ ഉശർല രപായല പിശകാവത മങലകവയറലറില ഈശാേി വചാലാേല

The tales of prophets and saints could also be seen in lullabies which follow oppana songs Lines from a lullaby which touches the childhood of prophet Muhammed

താരലാലം താരലാലം താഹാ േിരയ താരലാലം വകാളലളലാൾ തായി ഹലീമാതാലതലതിൽ അലലലംരപാൽ എലലലാം വലിതാൻ താമേപമണം ാളിൽ ഹലീമാ

lsquoMalappattursquo (offering songs) are a special branch of mappila songs They are about the lives of saints honoring them There are many anonymous songs in this category also Following are few lines fromlsquoAbdu Rahmanubnu Ouf Kissarsquo to show how ancient they are

കാമീൻ അതയലവറ ഹേീേല േിരയാടല കറം പിേിശം മികചലരചാർ അസലഹാേി രകാമാവതയലലവറ മഖതിരവലണലടിരഖാജാേി വാശം മാറാവത ിലരാവർ ാമം അേലദേഹിമാവല വപറലവറാവർ വലലലേിദീിൽ മാരലാ ശിചിടലരടാവർ

31

ചീമാരാവടറലറം പിേിശം മികചലരചാവർ ഒേമയിൽ രലലല തലാകം പിേിഞലവഞാവർ ഒകലകവകാടതലത സഹദായി ടലരാവർ

A number of Mala songs were written by known and unknown poets following the footprints of this song Muhiyudheen mala Badar mala Rifai mala Nafeesathu mala Manjakkulam mala Mampuram mala Malappuram mala and Muhdu mala are all popular Mala songs Depending on the common knowledge till today lsquoMuhyudheen Malarsquo written by Khazi Muhammed of Calicut is the earliest poem to have the poetrsquos name and written year printed It is stated in the song itself that it was written in the Malayalam calendar year 782

വകാലലലം വയലടലടവയലപതേണലടിൽ ഞാൻ വകാതലവതൻ ഇമലമാവലവ റലറയമലപതഞലഞമലമൽ മതലതം മാണികലകവം ഒലായി രകാതലത രപാൽ മഹിയദീൻ മാരലവ രകാതലവത ഞാൻ രലാകരേ

Muhiyudheen Mala praises the great scholar and spiritual teacher Sheikh Abdul Khader Jeelani

കപലപി അകതലതളലള വസലതവിവ രപാവല കാമാൻ ഞാൻ ിങലങവള ഖലലേകം എലരാരവർ രതീചലച വവചലചപലരപാൾ ഉറമലപ ചാലിടലട രപാൽ തിശ അവവേപലരപാഴം ആവണലണമളലരളാവർകളവ പറലലലാ എലളലള രചാലാവേ കളലളലവറ കയയലിവല വപാല വകാടതലരതാവർകിയിലലലാകലകാലം കിവയ വകാടതലരതാവർകേിഞലഞ മേതലതിലരമൽ കായായല ിറചലരചാവർ

Even though it has some idealistic flaws from the viewpoint of religion the poem is very beautiful It is older than Thunjathu Ezhuthachanrsquos Adhyatma ramayanam and itrsquos simplicity and originality is laudable The unique narrative style of Muhyudheen Mala could be seen later only in the works of Kunjayin Musliyar who was a great scholar and had a unique sense of humor lsquoKappappattursquo is a very beautiful metaphorical poem written by him The song starts with comparing human body to a ship

32

ചായൽ ഒേ കപലപലണലടല മകലകല ചാഞലഞവളലല പാണലടിചലചാവണാൻപത ീളം This ship is being attacked by four kinds of thieves

ാലണലടല കളലളർ ഉഴവല ചേലം ാണാവദ ാലം അതല ാലപാഗം മാലം തടിയിചലച രലാകേിമലമലം മൽഊവതല അസാസീലവമാല Wealth desire for the body men and the cursed devil are the four sea thieves

കണലടിടലടറിവാരാ കണലണിരലലല വപാടലടാ കാേരണാർ വചാലര വചാൽ രകടലടിരലലല വപാടലടാപണലടളലരളാർ വചാലലലിലല പതിേണലരടാ വപാടലടാ പയല തല പാലിലല കയലപണലരടാ വപാടലടാ പടലടം വപാളിഞലഞാൽ പറകലകാരമാ വപാടലടാ പാലം മറിഞലഞാൽ കടകലകാരമാ വപാടലടാ പണലണിയം വചാലലലാമാരകകരമാ വപാടലടാ രവടലടാളർ കാതിലല കടിടലരടാ വപാടലടാ

lsquoNoolmalarsquo is another devotional song written by Kunjayin Musliyar Itrsquos style is different from that of Mala pattu The poet expresses his love and respect to prophet Muhammed through the song and lists all the great qualities of the prophet He expresses his extreme desire to see the prophetrsquos face and ends the lsquoNool maduhursquo Kunjayin Musliyar who preached the religion with a sense of humor lived during 1700rsquos There are a number of famous jokes on him connecting Mangattachan and the King Zamorin Noolmala is 300 years old Muhiyudheen Mala and Noolmala have a difference of 130 years In between these two books we donrsquot know exatctly how many books were written lsquoValiya Naseehathu Malarsquo by Manakkantakathu Kunjikkoya Thangal is a poem written during that time He wrote it during Hijra 1052 Muslim women used to depend on this poem for basic religious education

33

ഈടം മഹലശറ ചടം വകാടമയിൽ വയതലതിേ രപാടലടികലകേയരമഖലേകൾ രതടം അലരേതലതല ഹഖകൾ കിടലടവാൻ തകലരകാവേപാതലതല പിടികടലവതലതിോ കടം പിടിയിൽ വിടതിമയമിവല കാണം മലകലകല സമഹായ കടകലകാേിൽ ാടം പലിശ ഭജിതലതളലളവർ പളലളാ ാശതലതിൽ വിങലങി കംവകാണലടവർ വീളം വീളം അവർ രമൽ ശശതലതാം കാഫിറം വിതറി പരലകലകടലടം രകറി ടകലകരമ

lsquoSafalamaalarsquo by Shujayi Moythu Musliyar is a song which reminds of Kunjayin Musliyarrsquos visionary songs It was written in Hijra 1316 He included things from the beginning of the world to the life of the prophet Here are few spiritual and philosophical advices

ാളില രപാകടലവട ാവളയാകടലവട ാരളകലകല ാവള ഈ ീളം വിടലടാടലവട ഓടല രകാടാ ഇടം വലം േണലരട ഓരോരോ സാ അതലതിൽ മാറലറങലങളണലരട ആടല ോലസലഥിതി േണലട രവവറ അൽ പകവലലവർകലകാേംഭപലരപവേ കടല വകാലലലങലങൾ മാസങലങലാഴലചലച വടികൾ കണകലകിൽ ിലായസിൽ തീർചലച വതടലിവർ ിലവ മണല വീടലടിരലകലക തലജം ീ രാകലകല വപാൻ വീടിരലകലകല അകകലകണല തറലാവക രാകലവകാല രമാടാ ഉൾസാേം ഓർതലതാൽ ഉറങലങാരമാ രകടാ മഖകണലണടയലകകലകൾ തറകലകടലവട മാടാ മടിടലട വപാലവചപലപിൽ മതലതണലടല രകടാ പകൽ കണലണടചലചാൽ ഇേളാരമാ വപാടലടാ പലതം പിടിചലചാൽ ഫജലർ ആരമാ വപാടലടാ തടലടി തറകലകൾ ഉറപലവപലത വപാടലടാ തിലാപഴതലതിൻ േചിവയലത വപാടലടാ ാടലടാലലപൽ വലലലല വിളയരമാ വപാടലടാ വപാടലടാ ിലമലതളലളിപലപിൻ രചാേകലകടലടാ പിൻ ഇലല കാടലടം വപാറകലകല വകാടലടാ വപടലടാരലാ ചതലത ചകമരലലലാ വപാടലടാ

34

പറിൽഉടൽകലകല േഹമാം വപാടലടാ മാം വേിപലപാൻ അലങലകാേമാവക മലതം ഭേിചലചിങലങ പിലതലം ആകാ മാരറം കാടലടിൽ ീ പഞലഞാലം രപാോ മതലതിൻ േഹർ കണലടല ചാടലയലം രപാോ കരലലലാലടലടായിേം വപാൻവിലകലകരലലല വകാടലട ിറയല കൽകലവകാേ കാശല കരലലല ഇവലലലല വചാലലലി ിറയലകലകാരമാ പരവ അലലലൽ പറഞലഞ മകടലടാരമാ വകാരവ വകാലലലം മലകലകില കലലപ കിടലടി കടാടിപാടല തതലതവയ കിടലടി വതലലലം ഒഴികഴിവിലലലരലലലാ കടലടി തലിഷലടം വിടലടാരമ രപാലിഷലടം കടലടി

The influence of mysticism could be seen in Safalamaala The poet doesnrsquot lock us in the prison of spirituality but he talks about a life of virtue based on dharma He evokes the powers of humanity and wakes up the soul

Moyinkutty Vaidyar and Chettuvay Pareekkutty were poets who created a new path different than the religious traditional Mappila songs While the traditional poems connected even the love stories to the lives of the saints and made it divine these poets gave poetic form to the raw emotions of the common man Moyinkutty Vaidyar (1852-1892) was the first poet to write a love story poem with all its true charm Even though he lived for only 40 years his contribution to Malayalam is unforgettable The poet who loved nature and flowers could evoke romance in the listeners He wrote an immortal love poem called lsquoBadarul Muneer Huznul Jamalrsquo Shooranadu Kunjan Pilla evaluated this as a genius work which all of the Keralites together if tried wouldnrsquot achieve now This is an example of his descriptive ability

പമാകളാരണ ഹസലൽ ജമാൽ പലാേതാളം മികലരത േീവി രഹമങലങൾ വമതലവത പണിചിതലതിേംാമങലങൾ എണലണിപറഞലഞാൽ തീോ വേതല ചിങലകാേം പണലവട േീവി

35

കമാകലകായലചലചകലക തപലപവമലതാം കതലതം തഖലതിൽ മേവം േീവി മേതകതലതകിലം വഞറിലതടതലത മാണികലകയലകലകയല േണലവടറിലത വീശിപേകലകിതലമടിയം കിതലതല വപേമാൾ കഴതലതം വചേിപം വകാണലടല കേിരപാൽ ഇടതം വലതിടലടലി കണലപിേി വവടലടിചലചഴടലടീടലിൽ വേിൽ മദം തേിതലവതരാകലകം പവിഴരപാലചലചണലടാവല രപാലചിേിതം വപാഞലചിേി തലവ ടചലചായലിൽ പമാതലരതവി വേവല തലിൽ

Moyinkutty Vaidyar also wrote well known battle songs like Badru Uhdu and Malappuram Including Saleekathu Kilathi maala and songs based on Panchatantra called lsquoElippadarsquo he wrote 12 khanda kavyas With this transformation initiated by Moyinkutty Vaidyar Mappila poets felt more freedom to choose their subject The number of subjects which were written upon later shows that Songs like lsquoThengaappattursquo and lsquoMangaappattursquowhich are connected to the Kerala culture were written Contemporary issues were written upon A number of poets came forward to sing against the superstitions and malpractices in the society Few lines from the poem lsquoDurachara Mardhanamrsquo by Marakkar Musliyar When false stories about Shaikh in Muthupetta and Koottayi Vellatha painting divinity on them were getting spread he satirically wrote

മതലതപലരപടലടകലകല രപായവർ വലര മഴവൻ കളവവല പലർലവ അതലതേം തലവ കടലടായി വവളലളം അതിാൽ പലർലതം കളലളം

There were talented women poets like P K Haleema V Ayishakkutty Kandathil Kunjamina and Puthooru Amina Sparks against abuse of women could be seen in some poems Puthooru Amina writes against treating women like a consumable object

36

ാലഭാഗവം വലിതാ പറയല വപങലവകടലട ഉമതിലം ലലല മാേവേ കിടലടവാൻ എികലകിവലലലാേ മടലടല മടലടിൽകിടലടവവേകലകം മാരരതര വിളികലകം മടലടരലാഗിയം ഉറലറിടം പരല ചകലകേവാകലകം ഒേപടി മകലകളങലങ കളകലകിലായാൽ അടകലകവളലാകലകം വപാടലടിപലവപാേിഞലഞലതാളാം വപാേിവവയിലതലതാകം ഓളം രപായി മറലവറാേ രതാപ കണലടപിടികലകം അയയലളാ-പേഷവേ പതി പതലിമാർകലക തീേം ഇവതലവതാേ രകാളാ

There was a stream of Mappila songs touching the social life The excitement of Indiarsquos freedom struggle could be seen in many Mappila songs of that time Many mappila poets like Nallalam Beeran were put into jail T Ubaid wrote to raise the national spirit

എലതി വിണലണിൽ പതതായല കേിിഴൽ കാണല തങലങി എല ലണലടൻ രഗാപേങലങൾndashതങലങളിൽ രചാദയലം തടങലങി ചിലതയാലിംഗലലണലടല തലവറndashവതളിമഖം കേിഞലഞ മങലങി ചീർതലതാ രമരതാ വിപതലതിൻ സചകൾ കണലടടങലങി

Mappila Literature researcher K M Ahammed wrote ldquoMappilas didnrsquot sing about the local rulers or the Kings They didrsquot fall short of desire for freedom or self respect It was Mappila song writers and singers who inspired the Muslims of Kerala to fight against any oppression whether of the local rulers or the imperialist Britainrdquo

37

Akbar Sadaka Pakshipattu should be included in the group of story-songs This poem written by Naduthopil Abdulla once gained astonishing popularity in Malabar The story and its presentation in the song would blow away anyone Clarity simplicity ease and the ingredients of unique vocabulary in Kasargodian Malayalam are the characteresitics of this poemThe poet belongs to a small shore side village in Kasargode sharing border with Karnataka The slang over there is a mixture of Malyalam and Kongani

Pakshipattu

38

A bird who had lived with her husband for 40 years is subjected to husbandrsquos suspicion for lying two eggs during one day and she gets thrown out of the nest The bird pleads prophet Muhammed to convince her husband that she was innocent The prophet replies that he would end her distress if she could bring her husband to his presence The bird says that he wouldnrsquot come if she asks and says the prophet should send one of his men to which prophet asks the whereabouts of her husband The bird says that it is beyond the tall Jabal Khubais and beyond Jabal Noor and beyond a field in a hill called Thurisina Mala where prophet Moosa was born The prophet sends Bilal to fetch the male bird Bilal went there and called the birdrsquos name twice but the bird pretended that he didnrsquot hear it When Bilal got angry and called for the third time the bird showed its beak outside and asked Bilal with arrogance- ldquowho are you you kid who called me by my namerdquo When Bilal said that prophet Muhammed send him Akbar Sadhaka- the bird replied that he knew all the 312 prophets but he he hadnrsquot heard about Bilalrsquos prophet and asks him to tell his prophet that Akbar Sadaka is calling him Bilal returns and tells this to the prophet and he sends Umar Akbar Sadaka repeats whatever was said to Bilal Then the prophet thinks that if his son in law Ali was there he would have brought the bird there Ali was at a distance of 93 days gone for a battle Ali knows about Muhammedrsquos thought through dream Ali arrives at the prophetrsquos presence during Subhi morning prayer on his horse named Dul Dul It happened so because Allah asked Jibreel to shrink the earth Ali goes in search of Akbar Sadaka When Akbar Sadaka didnrsquot listen for the first two calls Ali called him for the third time in a manner that the sky and earth shivered Akbar Sadaka called Ali as Chinkapuliyar (the lion Ali) The bird said the same things as before to Ali also Ali replied that Muhammed is the 313th prophet Then the bird asked him if there was a prophet like that why was he not keeping the fourth veda in tact When Ali asked him to explain he said that the dear daughter of a sahabi named Ibnu Ubaidulla was kidnapped by Ifreeth jinn on the 3rd day of her birth and she is being brought up as an infidel for the last 16 years Why is that your prophet is not able to save herAli after hearing this marches towards King Ifreethrsquos fort There is a cave covered with a huge stone on the right side of Thurishina hill

The Story

39

It is written on it that if a human being enters into the cave he will be burnt to ashes Ali ties his horse on the stone itself and enters the fort Then Ali sees a large ocean and two huge serpents guarding it Those serpents recognizes Ali The serpents gets Ali into the fort on some conditions Then Ali sees a tree The tree tries to send Ali back but he doesnrsquot listen The tree gives keys for all the seven forts to Ali on some conditions Ali witnesses perplexing sights on opening every fort In the seventh fort Ali sees the girl who was abducted by Ifreeth guarded by a jinn Ali wakes her up Th girl says that only Ali from Mecca could enter the fort like he did She says that Ifreeth had gone for a hunting party and the sounds of his return could be heard Ifreeth on entering sees that all the forts were open and asks the girl about it Ifreeth says that he could smell man he could smell Ali When he screams and boasts that if he sees Ali he would burn him to ashes Ali jumps in front of him Ali asks Ifreeth to believe in islam but Ifreeth resents Ali then fights with the Kingrsquos guards In the end Ifreeth falls like the Uhdu hill Ali takes the girl along with him and reaches the place where Akbar Sadaka lives With the first call itself the bird greats him with saying ldquolabbaykum labbaykum labbaykumrdquo Akbar Sadaka goes along with Ali towards prophetrsquos presence saying that he is now convinced that Muhammed is the prophet Akbar Sadaka tells the prophet about his suspicion on his wife The prophet replied that it was a Kudrath (blessing from Allah) and the bird gets convinced Akbar Sadaka asks the prophet for forgiveness He takes his spouse along with him to the nest Ibnu Ubaidullarsquos daughter describes all the events happened in while she was kept in the fort In this fashion the story in the song ends happily

40

One of the most notable period in the Malayalam literature begins with Kilipattu Even though Thunjathu Ezhuthachan was the central point of this stream there are many other kinds of works like Champukkal Aattakathakal and Thullalukal Many kilippattu were written after Thunjan Even though Kilipattu are written like a bird is made to sing there are other songs in which goose coil and beetle sing the song They also could be included in the category of Kilipattu In the Akbar Sadaka song the bird asks the prophet Bilal Umar and Ali two ethical questions in poetic form The bird talks to each one of them The song could be read as praising chastity of woman Even though in the beginning the bird talks down of Muhammed in the end he apologizes and does as the prophet says Unlike Ezhuthachan who used sophisticated verses to talk about the ethical issues Naduthopil has used some perspectives which existed then and wrote about some philosophies in a not so serious manner Pakshipattu could be seen as a Mappila version of Kilipattu Those who blame Pakshipattu for contempt of the prophet should rethink based on what is said above

Kilipattu

41

Pakshipattu is a story about the loss of faith and replacement of it Stories about miracles were always used from the ancient times to spread religious belief Almost every prophet who were mentioned in Quran had many miracles associated with them They were meant to make the people of their times believe that the prophet is capable of doing things with the blessing from Allah which are not possible by normal people Many of the miracles were very majestic like splitting of the moon during Muhammedrsquos time and like the ocean split and made way for Moses There is a story about Cheraman King in Kerala who lived during the same time during when the prophet was alive that he saw the moon splitting and he converted to Islam These stories are intented make people believe that there is a power which could do any thing things majestic and beyond what they could think of In the story of Akbar Sadaka initially when the bird is asked to come see the prophet he talks down on him saying that he didnrsquot know about a prophet named Muhammed If there was a prophet named Muhammed why would such a dare thing happen like what Ifreeth did How would it happen so that daughter of a sahabi was taken away when she was just 3 days old and now itrsquos 16 years she had been held in captivity and kept as an infidel by a jinn Akbar Sadaka has lost faith in Muhammed that he was the prophet of Allah and Ali is engaged in a mission to restore it Ali enters the forbidden cave and encounters many supernatural occurrences like talking snake with 80 hoods and talking trees When he opens the forts by the keys given by the tree he sees many more miracles like fire by its own net which gets thrown by its own arrow which gets shot by its own and a wand which hits by its own afort in which a thousand women were sleeping while standing a thousand women were sleeping while sitting a thousand women were laying and sleeping Finally when he meets Ifreeth he is defeating a Waseer (guard) of Ifreeth who is 40 times bigger than Ali who had eaten 40 camels and drank 7 barrels of water Ali throws him thousands of yards up in the sky On falling down the Waseer says that if Ali catches him so that he wont die he would believe in islam Ali saves Waseer but he still doesnrsquot keep his word Ali throws him up again This time also when coming down the Waseer says the same Ali trusts him again but Allah sends Jibreel to strike Alirsquos hand so that

Story of Faith

42

the Waseer falls down and no more cheats Ali When Ali is back along with the girl a deed which would not have been possible if not for blessing from Allah and knowledge of Muhammed and valiance of Ali Akbar Sadaka becomes convinced that Muhammed is Allahrsquos prophet His faith in Muhammed and Islam is restored He goes to Muhammedrsquos presence and asks his question that how could his wife lay an egg which is not his Muhammed assures him that his wife is innocent and it was a blessing from Allah Akbar Sadaka gets convinced because it is Allahrsquos prophet who have said so He has restored his trust in his wife also

43

Shias are a group of Muslims who give more importance to Ali than other Khalifas Ali was the fourth Khalifa and one of Muhammedrsquos first disciples He was prophetrsquos close relative and used to write down Vahiyu (messages of Quran revealed to Muhammed through Jibreel from Allah)for him He was one among the ten people whom the prophet gave news of assured entry to heaven Alirsquos mother had given him the name Haider which means lion But he was known in the name Ali (one who is in heights)which his father called him Ali grew up in Muhammedrsquos house under his guidance It helped him to learn good characteristics early in life He didnrsquot lower his head in front of any idols when idol worship was very prominent in Mecca It was the prophetrsquos wife Khadeeja who believed in Muhammed first and second it was Ali The brave Ali was ready to die protecting Muhammed The prophet had married his youngest daughter Fathima to Ali Ali had fought in the battles of Badr Uhud Hantak Khaibar and Hunain In his last days the prophet came to the mosque supporting his hand on Alirsquos shoulder Ali had a main role in the death ceremony of the prophet Historians records that Ali had expectation that prophet would select him as his successor Knowledge bravery justice and simple life were some of his qualities He had every means to lead a luxurious life but he didnrsquot lead one He bought the same kind of dress for him self and his servant He went to the market himself and carried things from there to home by himself He lead a very simple life

There are several reasons for Alirsquos rule as the fourth Khalifa not being a complete success Many had lead an opulent life because of the prosperous times before Many people turned against Ali who instructed a simple life and strict control in money transactions So he didnrsquot get the support of people who wanted a luxurious life Another reason is the indiscipline of people who were with Ali Some people deliberately tried to create trouble Ibn Sabu was the one behind that Constant attempts were made to evoke the emotions of blind favoritism and person worship which Islam strongly forbids among people which made them to hate each other Propaganda that Ali being close relative was the righteous successor of Muhammed to be the first Khalifa and that right was snatched

Alirsquos history

44

away from him was spread by them Even though Ali publicly and clearly denied that claim in places like Egypt Bazra Koofa and Yemen wrong thoughts got spread Efforts of enemies of Islam to attack the religion from within itself started to see success Troubles grew as because of the differences in thinking and polarizations Tendencies of animosity created problem like in the time of Uzman The group of people who stood for Ali naturally portrayed his character in a higher position It is a result of this that a group among world Muslims do glorify Ali Viewing from this back ground pakshipattu have influenced Kerala Muslims in Shiaism

45

Naduthoppilrsquos Pakshipattu have faced a lot of criticisms from the beginning Some scholars have even banned reading it because it tells a fictitious story about the prophet The criticisms are that there is no such an event in the history and it is non-islamic and it would create misconceptions in the society All these criticisms should be looked upon but there is another dimension to it which everybody agrees that is itrsquos popularity This is a song which have been read sung and enjoyed by the common muslim a lot Thousands of its copies got printed Clarity in language simplicity in representation appropriate abstractions and augmentations and crystal clear language are the qualities of PakshipattuIt became popular because it is entertaining The male bird expelled his wife because he had doubt in her chastity His need to save the girl in Ifreethrsquos fort reflects his opinion to protect womanrsquos morality Ali does this adventure because he recognizes it The issue which the female bird raises in front of the prophet is also the same The song suggests that man and woman should trust each other

Criticisms

46

Pakshipattu is full of awesome picturisations The age of Akbar Sadaka is not mentioned in pakshipattu The poet gives us clues to guess it in a strange and beautiful way

പേിശിൽ ഈ ഭമിയിൽ ിൽകലകല കാലതലതല പേിവശാതലത ഭമി ഞാൻ അഞലച ിറം കണലട മലപിാൽ ഭമി അതല വപാല ിറമായി പിലവയാ ഭമി അതല വവളലളിതലതറയായി വവളലളിതലതറരപായി വചലപതറയായി വചലപതറരപായി ഇേലപ തറയായി മണലണതറയായിടലടഞലച റലറാണലടായി (I have seen earth in five colors It was golden in the beginning Then it became silver Then it turned bronze and then iron It has been 500 years since it has turned earth colored)

The scientific basis of this transformation should be questioned But the transformation of time and space have been beautifully illustrated in these lines If inspiring awe in the readerrsquos mind is an element of beauty in literature Naduthopil have brought his readers to the bring of itാലലപത ചവിടലട വകാണലവടതലതി ഇമാമലി (Imamali reached in just forty steps) അലതവിസലേലതിതമായി കിടകലകല കടൽ (the sea which extends till infinity) അതിലവറ കാവൽകലകാോയി േണലട ാഗങലങൾ ആ ാഗങലങളവട വലപലപം ഉദയമാം വതാടലട അസലതമം വവേയാണല (it is guarded by two snakes the length of those snakes extends from sunrise to sunset) These lines remind us of Muhyudheen Mala

ആകാശതലതിൻ മീവത ഭമികലക താവഴയം അവവേവകാടിീളം അതലതിേയരളലലാവർ (The one whose size of flag is from above the sky to below the earth)

To provide thought which guide you to infinity is characteristic of Quran It may be Quranic influence that lead mappila poets to use that kind of imagination The snake called Ibnu Umair in the song has 80 heads and 80 hoods Ali crosses the ocean sitting on it Ibnu Umair tells the marvels of the fort like this

Imagination in the Song

47

തനനാലെ കതതനന വാളണടാ കകാടടയിൽ തനനാെടികകനന ദണടണടാകകാടടയിൽ തനനാലെ കതതനന തീയണടാ കകാടടയിൽതനനാലെ വീശനന വെയണടാ കകാടടയിൽ(In the fort there is a sword which strikes by its own a pole which hits by its own a fire which burns by its own and a net which gets thrown by its own )

Magic in depiction not scientific reality is becoming evident in these lines Minds of readers and listeners get lit with wonder The depiction of things inside Ifreethrsquos fort makes evident the dangers and adventure Ali has to go through to save the girl For this poets have been using myths proverbs and supernatural powers since centuries This unique method of depiction leads the song to fulfill its purpose

48

Ali fights bravely to protect the fourth Veda Alirsquos bravery becomes evident only when the reader is convinced of his enemyrsquos huge power In Miltonrsquos world classic Paradise Lost the poet depicts devil as one with extraordinary power it was to show the greatest might of God A human level representation of that is shown in pakshipattu Even when it is agreed that the events in this story are impossible the poet tells a truth which the human race has to be convinced which is to bring purity in life The reading of Naduthoppilrsquos Pakshipattu becomes creative only when that is understood Using the secondary imagination which Coleridge says genius people possess like Aristotle had proved before imagination becomes creative this could be experienced by the reader on careful reading of Pakshipattu Like moral stories and parables the poet presents Pakshipattu Writers write stories and songs like parables to present philosophies

The prophetrsquos philosophy that even a bird should be given justice should be noticed It shouldnrsquot be meant that Pakshipattu is completely righteous There are attempts to patronize great men like Bilal and Umar who had led a saintly life The song even patronizes prophet Muhammed who is called the Darling of the Mankind But when he realizes his mistake Akbar Sadaka asks for forgiveness The poet in his excitement to praise Ali would have forgotten and written things which shouldnrsquot have been written It would be appropriate for the reader to forgive the poet for the prophetrsquos teaching was to forgive even your enemy

Message in the Song

49

There are few things which are entirely non-Islamic in Pakshipattu They shouldnrsquot by any means could be justified The serpents who guard the sea asks a favor in return of helping him cross the sea The serpents says- ldquoYou are the one who gives the card to enter paradise during the day of Khiyamat give us also cards during that dayrdquo Ali replies that he would give him a great card This is completely wrong according to Islamic principles because even the prophet canrsquot decide who enters heaven So those lines are absurd The concept that tree bends for men has beauty It is okay if its a display of respect but its impossible according to Islam The tree also has a wish since it is a Sunnath for muslims to brush teeth the tree asks to give him that Sunnath This even is also not possible In the end of the song the poet pleads to Allah to forgive him for any mistakes in the song he had committed

Errors

50

Mahathaya Mappila Sahithya Paramparyam- C N Ahammed Moulavi K K Muhammed Abdul Kareem

Mappila Shaili- N K A Latheef

Muslim Samoohika Jeevitham Malayala Novalil- Jamal Kochangadi

Pakshipattu Oru Punarvayana- Ibrahim Bevinja

Muslimingalum Kerala Samskaravum- P K Muhammed Kunji

Mappila Muslims of Kerala- Rollan E Miller

Islam in Southern India- W P Warren

Mappilapattinte Thayverukal- V K Kutty

Arabi Sahithyam- Prof V Muhammedali

Onninte darshanam- M N Karassery

Kozhikotte Muslimkalude Charithram- Parapil Muhamed Koya

Islam VIjnana Kosham

Keralathinte Samskarika Charithram- P K Gopala Krishnan

Bibliography

51

Mr M A Abdu Rahman

Prof Abdul Satar

Mr Abdulla Mogral

Mr V Abdul Gafoor

Social Revolution in a Kerala Village- Dr A Ayyappan

The Cultural Heritage in ndia- Edited by haridas Bhatacharya

Bharateeya Chinta- K Damodaran

The Growth of Islamic thought in India- Dr Tharachand

Cochin State Manual- C Achutha Menon

Courtesy

52

53

54

21

time had designed secret number languages like Akkakettu and secret languages like Mykurudu6 Akkakettu is a special code language like Abjad in Arabic in which they communicate through numbers Even though later on they inter-mixed with the main stream Kerala society a tendency to alienate from the main stream have been a characteristic of the Muslim society It points towards a complex duality in the social personality Muhyudheen Mala by Qazi Muhammed is the earliest work in ArabiMalayalam There is no other text which has influenced the Muslim history in Kerala like it had All Muslim women had to learn Muhyudheen Mala to get married during that time This text says the legend of a saint named Shaikh Sainudheen and it wasnrsquot in accordance with the Islamic ideals based on monotheism But itrsquos literary beauty and musical quality gained popularity among the people Its influence was like that of the Bhakti movement in Kerala

It was almost during the same time period that both Adhyatma Ramayanam by Thunjathu Ezhuthachan and Muhyudheen Mala by Qazi Muhammed got popular among the Hindu-Muslim societies It was the time when the Portuguese came It was a time when non-Brahmins were denied learning Vedas that Ezhuthachan who was a non-Brahmin came with the Kilipattu The work of Ezhuthachan gave Dravidian character to the Malayalam language which was ridden with Sanskrit words Many Dravidian words and usages could be seen in Muhiyudheen Mala as well

Muhiyudheen Mala also has the Tamil flavor which many ancient texts and Sandhesha kavyas have7 Muhiyudheen Mala was written approximately 420 years ago Thunjanrsquos periode is also the same His Ramayana was written in thaliyola and kept in homes The part he played in popularizing Malayalam script gave him the title of the lsquofather of the languagersquo The place Thunjanrsquos Ramayana got in Hindu homes Myhiyudheen Mala had in Muslim homes Mappilappattu was a medium for Muslims to express their aesthetic sense and imagination While men sang Kissa pattu women enjoyed

6 M N Karassery - Onninte darshanam (Poorna Publications Kozhikode)7 P K Muhammed Kunjhi - Muslimkalum Kerala Samskaravum p 205

22

singing Sabeena Pattu together There is an opinion that they are similar to Harikatha kaalakshepam and Paatakam8 Till recently father and daughter used to write to each other in Arabimalyalam in poetic style There is a song called Vasoori keerthana Mala which describes about 18 different kinds of small pox There is a song on Ashtanga Hridayam Theyyam and Narikkali were part of Muharram celebration of the Dawoodi Muslims who were Shias and Dhakni muslims who were Hanafis After some time the scholars prohibited it declaring it non-Islamic

Moyin Kutty Vaidyar wrote a brilliant love poem called Badarul muneer Huznul Jamal inspired from a Persian story Even though many of his songs were inspired from persian tales they became different with his unique writing style It was Moyin kutty vaidyar who wrote with a background of kerala even before Ulloor wrote Uma Keralam which is considered to be the first poem to have a real Kerala backdrop by many scholars9

The roots of mappila pattu goes into the Kerala culture At the same time they didnrsquot lose touch with Arabian poetic devices and style of singing and interest towards Arabic vocabulary They are a result of cultural interaction There were efforts to modernize and use Sanskrit words on Arabimalayalam poetry Badar song by Chakeeri Moytheen Kutty is one of them

News papers religious magazines and even the first magazine for women were published in ArabiMalayalam Once even political pamphlets were printed in ArabiMalayalam During the time of Malabar riots Britishers banned many books Cheroor Chintu was one among them All these shows the influence this mixed language and literature had among the common Muslim people

Many Mappila songs are based on Arab and Persian stories The name for the section of Kessa pattu itself suggests that they are about stories Char Darvez which was published in Hijra 1303 is a translation of a Persian novel Even though the book the Great History Mappila Literature says that Alavudheen Khamar Samaan Umarayyar Ameer Hamza Gulzanobar Zubaida Zainaba and Khilar

8 Parappil Muhammad Koya - Kozhikotte Muslimkalude Charithram9 Balakrishnan Vallikkunnu - Samanthara Sahithya Veekshanam Moyinkutty Vaidyarude Krithikalil

23

Nabiye Kanda Nafeeza are novels in ArabiMalyalam they donrsquot fit into modern idea of a novel

Many of these novels had deformed and handicapped Malayalam in them It could be said that works like these from those who call themselves as scholars held many young Muslim people from learning their mother tongue and pulled them back from rising to the modern times and remain illiterate This was a danger caused by a some religious scholars ldquoIt is sad that some people write and publish without knowing any language structure pronunciation or grammarrdquo10 says Sanavulla makthi Thangal who was a social reformer and scholar in the ends of 19th c During the juncture when malayalam got separated from its Dravidian roots and got influenced from Sanskrit and Chantamil Muslims did not pay much attention to their mother tongue The time during when Mappila Muslims did their religious practices and preachings in Arabic and communicated in their limited rustic language alienated them Its literature including Mappila songs got limited in the Muslim population itself Non-Muslims who couldnrsquot read ArabiMalayalam were not able to read or enjoy them Even though it is necessary that research in depth should be done about works writers in ArabiMalayalam and the time period being a mixed language it couldnrsquot be said that it will exist or it should exist It has fulfilled its duty as a medium of a an age and bid goodbye Now it is not possible to develop a language with complicated words from foreign languages There is nothing to mourn upon the fact that during this time of printing press and unification of language ArabiMalayalam is drowning in the mainstream language 11

10 Sanaulla Makthi thangal - Sampoorna krithikal11 Dr K N Ezhuthachan - Arabi Malayalathinte Bhavi

24

Mappila Songs

25

Music and arts have a timeless influence on the society It is the medium through which creativity has been transferred from generations in written and oral forms even to the illiterateIt allowed the working class enjoy the sweetness and bitterness of literary creative experience

Like in any other society Mappila songs are result of the Muslim invasion in the Malayali coasts Evidently Mappila songs should be seen as a metaphor for the creation of social awareness It is very unscientific to approach arts and music with a consideration to age grouping because its not distant for even the illiterate

Mappila songs Arabi-Malayalam becomes relevant because of the cultural originality in their tunes which came from generations to generations The creativity in the tunes is of importance because it is known to even the illiterate Folk songs reflect life in them unlike the short-lived instrumental music in films A scientific research is necessary in the field of mappila songs in which magical realism flows though itrsquos veins

For women whom education and literacy were a distant dream particularly the Muslim women Mappila songs were a medium which united different generations together To the Muslim women to whom education were prohibited Mappila songs were a rising song given by the invasive Muslim civilization Other religious groups like Christians also had their own folk song tradition which had the same consequences

The presence of a semitic society came to Kasargode along with the ship of Malik Deenar Sermons didnrsquot establish the presence of that society and make it stand the test of time They successfully got mixed with the native culture in KeralaAs a result of that kind of unification that a mappila song culture is prevalent for generations in the Mogral village in Kasargode More than an inborn talent music is life itself for them

Mappila songs were rising songs and declaration of freedom for Muslim women who were denied education by the vested interests

Mappila SongsIntroduction

26

of priesthood and male domination The acceptance to mappila songs in which the prophet and birds were the characters was beyond what their author had thought The lsquomalarsquos (songs) are rich with hero worship and there are stories about heroines also like in Nafeesathu Mala

Music is used in medical treatments now It is not so long before that to console a woman giving pregnancy women sat around her and sang Nafeesathu Mala There were songs to give spirit to the warrior going for battle There are lullabies and satirical songs in Arabi-Malayalam which still people sing

Many Arabi-Malayalam songs are influenced by magical realism The messages from the immortal art forms and even the doubts which they awake influence peoplersquos minds Theatre and music have an integral part in the social changes in Kerala Literacy was the guiding light for renaissance Art can shed light in peoplersquos minds and trigger revolution Even though there are Mappila songs in Arabi-Malayalam and pure Malayalam which influence people irrespective of their age beyond entertainment itrsquos influence spreads on the backdrop of God worship and hero worship therefor mappila songs in Arabi-Malayalam are treasures in language and culture They become ever living because of the clarity in their cultural background

Art and music forms are symbols of a live society Arabi-Malayalam songs could be seen as agents of indirect woman empowerment

There are Mappila songs for every occasion like birth death marriage feast offerings to God football agriculture battles and loveThere are Mappila songs in kannada also There are set rules and grammar for this range of music Encouraging language is encouraging humanity The works of TUbaid and Moyikutty Vaidyar should be studied closely These are invaluable assets for present from the past A new generation of Mappila song writers and instant poets are a unique experience in the village of Mogral A generation in whose

27

veins the sweet tunes of Mappila songs are dissolved will makeanyone wonder The style of their singing underlines the humanitarian face of music It is not only language but also the culture which is being transferred with the songs Mappila songs are guiding lights in the journey of life

Arabi-Malayalam which shed the light of informal education for the Muslim woman who was denied literacy and education could only be seen as a streak of light in the dark cloudy sky when viewed through the rear view mirror of time Pakshipattu written on Khalifa Ali radiating hero worship could be read on the grounds of Shiaism Mappila songs have turned to the form of worship and offering to God in certain sects

Mappila songs shouldnrsquot be rated on the basis of new trends and popularity votes of today This poetic stream of self expression should be read on the basis of literary values as well as its influence on social and cultural spaces

For the people of a Holy book which called itrsquos people to read and recite Mappila songs are steel swords It is not only poetic justice that like the ishals which doesnrsquot stop raining and changes night into day centuries ago it was the Islamic invasion that gave the magical wand of magical realism to Spain

28

Mappila songs have a very important place in the songs of Kerala G Shankara Pilla says ldquo It may be difficult for one to enter into the complex lsquoManipravalamrsquo(mixed language) of Arabi-Malayalam into its poetic devices and decorations but once these hurdles are crossed a magical world of is awaiting himrdquo Many poems rich with poetic devices such as upamalangaram ulprekshalangaram and uniuqe ideas are there The rhyming sequences in Mappila songs leave poets of other language perplexed The main kinds of rhyming are kambi kazhuthu valkkambi and valinmel kambi Unique vrithams (essentially a tune or a rhythm) are speciality of mappila songs The songs which are bound to the rules are more beautiful Many different branches like padappat (war song) kissappatu(story song) mangalappattu(wedding song) maduhu pattu(stories of saints) thalolappattu(lullabies) upadeshappattu(advice songs) and malappattu(offering song) The songs of our grand parents come from a time beyond our perception handed over through many generations

There are many songs printed in Arabi-Malayalam whose author or the time which they were written are unknown Aadi mutual puranam Oppana murukkam Mylanjippattu Mazhaya ammayippattu Pazhaya Mihraj pattukal Hakhana Kombu Vakavalippattu Daniel nabi kissappattu Isa nabi kissappattu Thrikkalyanappattu Noolmala khanda kavyam Prophet Ibrahim kissappattu Pazhaya valiya kachavadappattu Jaufar thayyarppattu Mundirbunuaveel kissappattu Pazhaya yaseed pattu Falurathul khudsu oppanappattu Aandu hashu pattu Puthiya thrikkalyanappattu Muthumala multhasiminte pattu Malik ibnu deenar kissappattu and Vafathu kissappattu are only few of them There are many other handwritten poems also Among these is the ldquoMappila Ramayanamrdquo which Dr M N Karassery discovered The mappila flavor in the song is very interesting

കലം മലയം രകറികലകീഞലഞ വശമലപഞലവഞേകലകം വലവാേ സലദേിലാവണലവറ വപങലങളമലമാ രപാലവപേതലവതാേ പാതാളതലതിവല സൽതലതരാവേ മിലം വപാചലചണി കമമണി േീവി ശർപണഖകാലകലവകടി ഹലാകലകി സൽതലതാൻ മയയതലതായി ശീലംരകടലരടാൾകലകിലം രവണം മാപലപിളവയാല

Mappila Songs History and InfluenceTranslated from the original aricle Mappila Pattukal from the study Mappilasaili by NKA Latheef published by Vachanam Books Calicut First published July 2010

29

ആങലങളലാവണ ോജാരവാടല സങലങതിവശാലലലിവപങലങളല കണലടാൽ സമമതമാവണലവേവശാലലലി

These are few lines from Mappila Ramayanam It has similarities to the folksongs from Northern Kerala called lsquoVadakkan apttukalrsquo C N Ahammed Moulavi and K K Muhammed Abdul Kareem found two epic poems unpublished and authors anonymous One of them tells history of the battle of Badar and the lines are very ancient The other epic poem is lsquoRausulgulrsquo which gives historic description Few lines from the part which talks about the valor of Hazrath Ali

ആകം അസദലലലതങലങൾ അലലവത പലിരപാൽ പടയിൽ വീകം അലിയാർ സിഫതലതം വിേതലതവതാേല പാേിൽ

Many of the songs by anonymous poets are very popular lsquoAadhi muthal puraanamrsquo is a very ancient wedding song lsquoOppana murukkamrsquo is also a very old song

മാണികലകാമണിമതലത മഹമലമദിാ മഹേലേതാൽ യദർതളലളാ തിേിരാകലകാരല തിേിരാകലകം തിേിവവാളിവതിാവല തിേിവവാളി വവമലപിദിമിർ വപാങലങി

The style of ancient lsquoMylanchirsquo songs go like thisമണിമറയിൽ സവേലകലകം തലിലാവയ പീഡം അപലപീഡം ഏറിപലരപായല ഒപലപ വവകലരകണം ഒപലപ കാണാൻ വപേിരയാൻ തണ രവണം വപേിമയിലളലള മലാഇകലകലമാേം സഫല ഒപലപിചലചളലള മലാഇകലകതലവതലലലാേം വിശവയലിവയലലലാേം ഒേമിചിേലാവേ

Old lsquoAmmayippattursquo is a witty songഅപലപങലങൾ പലവിധം വകാടതലതമലമായി അലങലകാേം മികചലരചമാൽ വകാടതലത മലംആടവാൻ ആളകൾ വപൻേലടിയകൾ വയതലതിോരതടവാൻ കാകലക അളിയൻ ഹാജർ

30

A list of Mappila dishes and drinks could be seen in the song There are songs which lists all the jwellary and dress items used by Mappila women There are many Kissa songs(songs describing story of heroes) written by anonymous poets Most of them are epic stories about prophets and saints Following is a song about Jesus Christ called Isa Nabi Kissappattu This song was found and published by the first ever Mappila translator of Quran Mayan Kutty Elaya Relying on lines from Quran and Bible the poet writes

ഒേ വാകലകം ായൻവയലലിചലച ഉതലതിേം രകടലടാരോ ഉതലതലറാൻ മണലണലമർയം താം അരമാദം അേിവയ ജിേല േീൽ ഉേതലതല മണലണലടതലരതാതംരപാൾ ആദേവരലലലാേി പയലതല പളലളയിൽ ആയതയല പിേിഞലഞ അവിടലല അലല ജിേല േീൽ ഉശർല രപായല പിശകാവത മങലകവയറലറില ഈശാേി വചാലാേല

The tales of prophets and saints could also be seen in lullabies which follow oppana songs Lines from a lullaby which touches the childhood of prophet Muhammed

താരലാലം താരലാലം താഹാ േിരയ താരലാലം വകാളലളലാൾ തായി ഹലീമാതാലതലതിൽ അലലലംരപാൽ എലലലാം വലിതാൻ താമേപമണം ാളിൽ ഹലീമാ

lsquoMalappattursquo (offering songs) are a special branch of mappila songs They are about the lives of saints honoring them There are many anonymous songs in this category also Following are few lines fromlsquoAbdu Rahmanubnu Ouf Kissarsquo to show how ancient they are

കാമീൻ അതയലവറ ഹേീേല േിരയാടല കറം പിേിശം മികചലരചാർ അസലഹാേി രകാമാവതയലലവറ മഖതിരവലണലടിരഖാജാേി വാശം മാറാവത ിലരാവർ ാമം അേലദേഹിമാവല വപറലവറാവർ വലലലേിദീിൽ മാരലാ ശിചിടലരടാവർ

31

ചീമാരാവടറലറം പിേിശം മികചലരചാവർ ഒേമയിൽ രലലല തലാകം പിേിഞലവഞാവർ ഒകലകവകാടതലത സഹദായി ടലരാവർ

A number of Mala songs were written by known and unknown poets following the footprints of this song Muhiyudheen mala Badar mala Rifai mala Nafeesathu mala Manjakkulam mala Mampuram mala Malappuram mala and Muhdu mala are all popular Mala songs Depending on the common knowledge till today lsquoMuhyudheen Malarsquo written by Khazi Muhammed of Calicut is the earliest poem to have the poetrsquos name and written year printed It is stated in the song itself that it was written in the Malayalam calendar year 782

വകാലലലം വയലടലടവയലപതേണലടിൽ ഞാൻ വകാതലവതൻ ഇമലമാവലവ റലറയമലപതഞലഞമലമൽ മതലതം മാണികലകവം ഒലായി രകാതലത രപാൽ മഹിയദീൻ മാരലവ രകാതലവത ഞാൻ രലാകരേ

Muhiyudheen Mala praises the great scholar and spiritual teacher Sheikh Abdul Khader Jeelani

കപലപി അകതലതളലള വസലതവിവ രപാവല കാമാൻ ഞാൻ ിങലങവള ഖലലേകം എലരാരവർ രതീചലച വവചലചപലരപാൾ ഉറമലപ ചാലിടലട രപാൽ തിശ അവവേപലരപാഴം ആവണലണമളലരളാവർകളവ പറലലലാ എലളലള രചാലാവേ കളലളലവറ കയയലിവല വപാല വകാടതലരതാവർകിയിലലലാകലകാലം കിവയ വകാടതലരതാവർകേിഞലഞ മേതലതിലരമൽ കായായല ിറചലരചാവർ

Even though it has some idealistic flaws from the viewpoint of religion the poem is very beautiful It is older than Thunjathu Ezhuthachanrsquos Adhyatma ramayanam and itrsquos simplicity and originality is laudable The unique narrative style of Muhyudheen Mala could be seen later only in the works of Kunjayin Musliyar who was a great scholar and had a unique sense of humor lsquoKappappattursquo is a very beautiful metaphorical poem written by him The song starts with comparing human body to a ship

32

ചായൽ ഒേ കപലപലണലടല മകലകല ചാഞലഞവളലല പാണലടിചലചാവണാൻപത ീളം This ship is being attacked by four kinds of thieves

ാലണലടല കളലളർ ഉഴവല ചേലം ാണാവദ ാലം അതല ാലപാഗം മാലം തടിയിചലച രലാകേിമലമലം മൽഊവതല അസാസീലവമാല Wealth desire for the body men and the cursed devil are the four sea thieves

കണലടിടലടറിവാരാ കണലണിരലലല വപാടലടാ കാേരണാർ വചാലര വചാൽ രകടലടിരലലല വപാടലടാപണലടളലരളാർ വചാലലലിലല പതിേണലരടാ വപാടലടാ പയല തല പാലിലല കയലപണലരടാ വപാടലടാ പടലടം വപാളിഞലഞാൽ പറകലകാരമാ വപാടലടാ പാലം മറിഞലഞാൽ കടകലകാരമാ വപാടലടാ പണലണിയം വചാലലലാമാരകകരമാ വപാടലടാ രവടലടാളർ കാതിലല കടിടലരടാ വപാടലടാ

lsquoNoolmalarsquo is another devotional song written by Kunjayin Musliyar Itrsquos style is different from that of Mala pattu The poet expresses his love and respect to prophet Muhammed through the song and lists all the great qualities of the prophet He expresses his extreme desire to see the prophetrsquos face and ends the lsquoNool maduhursquo Kunjayin Musliyar who preached the religion with a sense of humor lived during 1700rsquos There are a number of famous jokes on him connecting Mangattachan and the King Zamorin Noolmala is 300 years old Muhiyudheen Mala and Noolmala have a difference of 130 years In between these two books we donrsquot know exatctly how many books were written lsquoValiya Naseehathu Malarsquo by Manakkantakathu Kunjikkoya Thangal is a poem written during that time He wrote it during Hijra 1052 Muslim women used to depend on this poem for basic religious education

33

ഈടം മഹലശറ ചടം വകാടമയിൽ വയതലതിേ രപാടലടികലകേയരമഖലേകൾ രതടം അലരേതലതല ഹഖകൾ കിടലടവാൻ തകലരകാവേപാതലതല പിടികടലവതലതിോ കടം പിടിയിൽ വിടതിമയമിവല കാണം മലകലകല സമഹായ കടകലകാേിൽ ാടം പലിശ ഭജിതലതളലളവർ പളലളാ ാശതലതിൽ വിങലങി കംവകാണലടവർ വീളം വീളം അവർ രമൽ ശശതലതാം കാഫിറം വിതറി പരലകലകടലടം രകറി ടകലകരമ

lsquoSafalamaalarsquo by Shujayi Moythu Musliyar is a song which reminds of Kunjayin Musliyarrsquos visionary songs It was written in Hijra 1316 He included things from the beginning of the world to the life of the prophet Here are few spiritual and philosophical advices

ാളില രപാകടലവട ാവളയാകടലവട ാരളകലകല ാവള ഈ ീളം വിടലടാടലവട ഓടല രകാടാ ഇടം വലം േണലരട ഓരോരോ സാ അതലതിൽ മാറലറങലങളണലരട ആടല ോലസലഥിതി േണലട രവവറ അൽ പകവലലവർകലകാേംഭപലരപവേ കടല വകാലലലങലങൾ മാസങലങലാഴലചലച വടികൾ കണകലകിൽ ിലായസിൽ തീർചലച വതടലിവർ ിലവ മണല വീടലടിരലകലക തലജം ീ രാകലകല വപാൻ വീടിരലകലകല അകകലകണല തറലാവക രാകലവകാല രമാടാ ഉൾസാേം ഓർതലതാൽ ഉറങലങാരമാ രകടാ മഖകണലണടയലകകലകൾ തറകലകടലവട മാടാ മടിടലട വപാലവചപലപിൽ മതലതണലടല രകടാ പകൽ കണലണടചലചാൽ ഇേളാരമാ വപാടലടാ പലതം പിടിചലചാൽ ഫജലർ ആരമാ വപാടലടാ തടലടി തറകലകൾ ഉറപലവപലത വപാടലടാ തിലാപഴതലതിൻ േചിവയലത വപാടലടാ ാടലടാലലപൽ വലലലല വിളയരമാ വപാടലടാ വപാടലടാ ിലമലതളലളിപലപിൻ രചാേകലകടലടാ പിൻ ഇലല കാടലടം വപാറകലകല വകാടലടാ വപടലടാരലാ ചതലത ചകമരലലലാ വപാടലടാ

34

പറിൽഉടൽകലകല േഹമാം വപാടലടാ മാം വേിപലപാൻ അലങലകാേമാവക മലതം ഭേിചലചിങലങ പിലതലം ആകാ മാരറം കാടലടിൽ ീ പഞലഞാലം രപാോ മതലതിൻ േഹർ കണലടല ചാടലയലം രപാോ കരലലലാലടലടായിേം വപാൻവിലകലകരലലല വകാടലട ിറയല കൽകലവകാേ കാശല കരലലല ഇവലലലല വചാലലലി ിറയലകലകാരമാ പരവ അലലലൽ പറഞലഞ മകടലടാരമാ വകാരവ വകാലലലം മലകലകില കലലപ കിടലടി കടാടിപാടല തതലതവയ കിടലടി വതലലലം ഒഴികഴിവിലലലരലലലാ കടലടി തലിഷലടം വിടലടാരമ രപാലിഷലടം കടലടി

The influence of mysticism could be seen in Safalamaala The poet doesnrsquot lock us in the prison of spirituality but he talks about a life of virtue based on dharma He evokes the powers of humanity and wakes up the soul

Moyinkutty Vaidyar and Chettuvay Pareekkutty were poets who created a new path different than the religious traditional Mappila songs While the traditional poems connected even the love stories to the lives of the saints and made it divine these poets gave poetic form to the raw emotions of the common man Moyinkutty Vaidyar (1852-1892) was the first poet to write a love story poem with all its true charm Even though he lived for only 40 years his contribution to Malayalam is unforgettable The poet who loved nature and flowers could evoke romance in the listeners He wrote an immortal love poem called lsquoBadarul Muneer Huznul Jamalrsquo Shooranadu Kunjan Pilla evaluated this as a genius work which all of the Keralites together if tried wouldnrsquot achieve now This is an example of his descriptive ability

പമാകളാരണ ഹസലൽ ജമാൽ പലാേതാളം മികലരത േീവി രഹമങലങൾ വമതലവത പണിചിതലതിേംാമങലങൾ എണലണിപറഞലഞാൽ തീോ വേതല ചിങലകാേം പണലവട േീവി

35

കമാകലകായലചലചകലക തപലപവമലതാം കതലതം തഖലതിൽ മേവം േീവി മേതകതലതകിലം വഞറിലതടതലത മാണികലകയലകലകയല േണലവടറിലത വീശിപേകലകിതലമടിയം കിതലതല വപേമാൾ കഴതലതം വചേിപം വകാണലടല കേിരപാൽ ഇടതം വലതിടലടലി കണലപിേി വവടലടിചലചഴടലടീടലിൽ വേിൽ മദം തേിതലവതരാകലകം പവിഴരപാലചലചണലടാവല രപാലചിേിതം വപാഞലചിേി തലവ ടചലചായലിൽ പമാതലരതവി വേവല തലിൽ

Moyinkutty Vaidyar also wrote well known battle songs like Badru Uhdu and Malappuram Including Saleekathu Kilathi maala and songs based on Panchatantra called lsquoElippadarsquo he wrote 12 khanda kavyas With this transformation initiated by Moyinkutty Vaidyar Mappila poets felt more freedom to choose their subject The number of subjects which were written upon later shows that Songs like lsquoThengaappattursquo and lsquoMangaappattursquowhich are connected to the Kerala culture were written Contemporary issues were written upon A number of poets came forward to sing against the superstitions and malpractices in the society Few lines from the poem lsquoDurachara Mardhanamrsquo by Marakkar Musliyar When false stories about Shaikh in Muthupetta and Koottayi Vellatha painting divinity on them were getting spread he satirically wrote

മതലതപലരപടലടകലകല രപായവർ വലര മഴവൻ കളവവല പലർലവ അതലതേം തലവ കടലടായി വവളലളം അതിാൽ പലർലതം കളലളം

There were talented women poets like P K Haleema V Ayishakkutty Kandathil Kunjamina and Puthooru Amina Sparks against abuse of women could be seen in some poems Puthooru Amina writes against treating women like a consumable object

36

ാലഭാഗവം വലിതാ പറയല വപങലവകടലട ഉമതിലം ലലല മാേവേ കിടലടവാൻ എികലകിവലലലാേ മടലടല മടലടിൽകിടലടവവേകലകം മാരരതര വിളികലകം മടലടരലാഗിയം ഉറലറിടം പരല ചകലകേവാകലകം ഒേപടി മകലകളങലങ കളകലകിലായാൽ അടകലകവളലാകലകം വപാടലടിപലവപാേിഞലഞലതാളാം വപാേിവവയിലതലതാകം ഓളം രപായി മറലവറാേ രതാപ കണലടപിടികലകം അയയലളാ-പേഷവേ പതി പതലിമാർകലക തീേം ഇവതലവതാേ രകാളാ

There was a stream of Mappila songs touching the social life The excitement of Indiarsquos freedom struggle could be seen in many Mappila songs of that time Many mappila poets like Nallalam Beeran were put into jail T Ubaid wrote to raise the national spirit

എലതി വിണലണിൽ പതതായല കേിിഴൽ കാണല തങലങി എല ലണലടൻ രഗാപേങലങൾndashതങലങളിൽ രചാദയലം തടങലങി ചിലതയാലിംഗലലണലടല തലവറndashവതളിമഖം കേിഞലഞ മങലങി ചീർതലതാ രമരതാ വിപതലതിൻ സചകൾ കണലടടങലങി

Mappila Literature researcher K M Ahammed wrote ldquoMappilas didnrsquot sing about the local rulers or the Kings They didrsquot fall short of desire for freedom or self respect It was Mappila song writers and singers who inspired the Muslims of Kerala to fight against any oppression whether of the local rulers or the imperialist Britainrdquo

37

Akbar Sadaka Pakshipattu should be included in the group of story-songs This poem written by Naduthopil Abdulla once gained astonishing popularity in Malabar The story and its presentation in the song would blow away anyone Clarity simplicity ease and the ingredients of unique vocabulary in Kasargodian Malayalam are the characteresitics of this poemThe poet belongs to a small shore side village in Kasargode sharing border with Karnataka The slang over there is a mixture of Malyalam and Kongani

Pakshipattu

38

A bird who had lived with her husband for 40 years is subjected to husbandrsquos suspicion for lying two eggs during one day and she gets thrown out of the nest The bird pleads prophet Muhammed to convince her husband that she was innocent The prophet replies that he would end her distress if she could bring her husband to his presence The bird says that he wouldnrsquot come if she asks and says the prophet should send one of his men to which prophet asks the whereabouts of her husband The bird says that it is beyond the tall Jabal Khubais and beyond Jabal Noor and beyond a field in a hill called Thurisina Mala where prophet Moosa was born The prophet sends Bilal to fetch the male bird Bilal went there and called the birdrsquos name twice but the bird pretended that he didnrsquot hear it When Bilal got angry and called for the third time the bird showed its beak outside and asked Bilal with arrogance- ldquowho are you you kid who called me by my namerdquo When Bilal said that prophet Muhammed send him Akbar Sadhaka- the bird replied that he knew all the 312 prophets but he he hadnrsquot heard about Bilalrsquos prophet and asks him to tell his prophet that Akbar Sadaka is calling him Bilal returns and tells this to the prophet and he sends Umar Akbar Sadaka repeats whatever was said to Bilal Then the prophet thinks that if his son in law Ali was there he would have brought the bird there Ali was at a distance of 93 days gone for a battle Ali knows about Muhammedrsquos thought through dream Ali arrives at the prophetrsquos presence during Subhi morning prayer on his horse named Dul Dul It happened so because Allah asked Jibreel to shrink the earth Ali goes in search of Akbar Sadaka When Akbar Sadaka didnrsquot listen for the first two calls Ali called him for the third time in a manner that the sky and earth shivered Akbar Sadaka called Ali as Chinkapuliyar (the lion Ali) The bird said the same things as before to Ali also Ali replied that Muhammed is the 313th prophet Then the bird asked him if there was a prophet like that why was he not keeping the fourth veda in tact When Ali asked him to explain he said that the dear daughter of a sahabi named Ibnu Ubaidulla was kidnapped by Ifreeth jinn on the 3rd day of her birth and she is being brought up as an infidel for the last 16 years Why is that your prophet is not able to save herAli after hearing this marches towards King Ifreethrsquos fort There is a cave covered with a huge stone on the right side of Thurishina hill

The Story

39

It is written on it that if a human being enters into the cave he will be burnt to ashes Ali ties his horse on the stone itself and enters the fort Then Ali sees a large ocean and two huge serpents guarding it Those serpents recognizes Ali The serpents gets Ali into the fort on some conditions Then Ali sees a tree The tree tries to send Ali back but he doesnrsquot listen The tree gives keys for all the seven forts to Ali on some conditions Ali witnesses perplexing sights on opening every fort In the seventh fort Ali sees the girl who was abducted by Ifreeth guarded by a jinn Ali wakes her up Th girl says that only Ali from Mecca could enter the fort like he did She says that Ifreeth had gone for a hunting party and the sounds of his return could be heard Ifreeth on entering sees that all the forts were open and asks the girl about it Ifreeth says that he could smell man he could smell Ali When he screams and boasts that if he sees Ali he would burn him to ashes Ali jumps in front of him Ali asks Ifreeth to believe in islam but Ifreeth resents Ali then fights with the Kingrsquos guards In the end Ifreeth falls like the Uhdu hill Ali takes the girl along with him and reaches the place where Akbar Sadaka lives With the first call itself the bird greats him with saying ldquolabbaykum labbaykum labbaykumrdquo Akbar Sadaka goes along with Ali towards prophetrsquos presence saying that he is now convinced that Muhammed is the prophet Akbar Sadaka tells the prophet about his suspicion on his wife The prophet replied that it was a Kudrath (blessing from Allah) and the bird gets convinced Akbar Sadaka asks the prophet for forgiveness He takes his spouse along with him to the nest Ibnu Ubaidullarsquos daughter describes all the events happened in while she was kept in the fort In this fashion the story in the song ends happily

40

One of the most notable period in the Malayalam literature begins with Kilipattu Even though Thunjathu Ezhuthachan was the central point of this stream there are many other kinds of works like Champukkal Aattakathakal and Thullalukal Many kilippattu were written after Thunjan Even though Kilipattu are written like a bird is made to sing there are other songs in which goose coil and beetle sing the song They also could be included in the category of Kilipattu In the Akbar Sadaka song the bird asks the prophet Bilal Umar and Ali two ethical questions in poetic form The bird talks to each one of them The song could be read as praising chastity of woman Even though in the beginning the bird talks down of Muhammed in the end he apologizes and does as the prophet says Unlike Ezhuthachan who used sophisticated verses to talk about the ethical issues Naduthopil has used some perspectives which existed then and wrote about some philosophies in a not so serious manner Pakshipattu could be seen as a Mappila version of Kilipattu Those who blame Pakshipattu for contempt of the prophet should rethink based on what is said above

Kilipattu

41

Pakshipattu is a story about the loss of faith and replacement of it Stories about miracles were always used from the ancient times to spread religious belief Almost every prophet who were mentioned in Quran had many miracles associated with them They were meant to make the people of their times believe that the prophet is capable of doing things with the blessing from Allah which are not possible by normal people Many of the miracles were very majestic like splitting of the moon during Muhammedrsquos time and like the ocean split and made way for Moses There is a story about Cheraman King in Kerala who lived during the same time during when the prophet was alive that he saw the moon splitting and he converted to Islam These stories are intented make people believe that there is a power which could do any thing things majestic and beyond what they could think of In the story of Akbar Sadaka initially when the bird is asked to come see the prophet he talks down on him saying that he didnrsquot know about a prophet named Muhammed If there was a prophet named Muhammed why would such a dare thing happen like what Ifreeth did How would it happen so that daughter of a sahabi was taken away when she was just 3 days old and now itrsquos 16 years she had been held in captivity and kept as an infidel by a jinn Akbar Sadaka has lost faith in Muhammed that he was the prophet of Allah and Ali is engaged in a mission to restore it Ali enters the forbidden cave and encounters many supernatural occurrences like talking snake with 80 hoods and talking trees When he opens the forts by the keys given by the tree he sees many more miracles like fire by its own net which gets thrown by its own arrow which gets shot by its own and a wand which hits by its own afort in which a thousand women were sleeping while standing a thousand women were sleeping while sitting a thousand women were laying and sleeping Finally when he meets Ifreeth he is defeating a Waseer (guard) of Ifreeth who is 40 times bigger than Ali who had eaten 40 camels and drank 7 barrels of water Ali throws him thousands of yards up in the sky On falling down the Waseer says that if Ali catches him so that he wont die he would believe in islam Ali saves Waseer but he still doesnrsquot keep his word Ali throws him up again This time also when coming down the Waseer says the same Ali trusts him again but Allah sends Jibreel to strike Alirsquos hand so that

Story of Faith

42

the Waseer falls down and no more cheats Ali When Ali is back along with the girl a deed which would not have been possible if not for blessing from Allah and knowledge of Muhammed and valiance of Ali Akbar Sadaka becomes convinced that Muhammed is Allahrsquos prophet His faith in Muhammed and Islam is restored He goes to Muhammedrsquos presence and asks his question that how could his wife lay an egg which is not his Muhammed assures him that his wife is innocent and it was a blessing from Allah Akbar Sadaka gets convinced because it is Allahrsquos prophet who have said so He has restored his trust in his wife also

43

Shias are a group of Muslims who give more importance to Ali than other Khalifas Ali was the fourth Khalifa and one of Muhammedrsquos first disciples He was prophetrsquos close relative and used to write down Vahiyu (messages of Quran revealed to Muhammed through Jibreel from Allah)for him He was one among the ten people whom the prophet gave news of assured entry to heaven Alirsquos mother had given him the name Haider which means lion But he was known in the name Ali (one who is in heights)which his father called him Ali grew up in Muhammedrsquos house under his guidance It helped him to learn good characteristics early in life He didnrsquot lower his head in front of any idols when idol worship was very prominent in Mecca It was the prophetrsquos wife Khadeeja who believed in Muhammed first and second it was Ali The brave Ali was ready to die protecting Muhammed The prophet had married his youngest daughter Fathima to Ali Ali had fought in the battles of Badr Uhud Hantak Khaibar and Hunain In his last days the prophet came to the mosque supporting his hand on Alirsquos shoulder Ali had a main role in the death ceremony of the prophet Historians records that Ali had expectation that prophet would select him as his successor Knowledge bravery justice and simple life were some of his qualities He had every means to lead a luxurious life but he didnrsquot lead one He bought the same kind of dress for him self and his servant He went to the market himself and carried things from there to home by himself He lead a very simple life

There are several reasons for Alirsquos rule as the fourth Khalifa not being a complete success Many had lead an opulent life because of the prosperous times before Many people turned against Ali who instructed a simple life and strict control in money transactions So he didnrsquot get the support of people who wanted a luxurious life Another reason is the indiscipline of people who were with Ali Some people deliberately tried to create trouble Ibn Sabu was the one behind that Constant attempts were made to evoke the emotions of blind favoritism and person worship which Islam strongly forbids among people which made them to hate each other Propaganda that Ali being close relative was the righteous successor of Muhammed to be the first Khalifa and that right was snatched

Alirsquos history

44

away from him was spread by them Even though Ali publicly and clearly denied that claim in places like Egypt Bazra Koofa and Yemen wrong thoughts got spread Efforts of enemies of Islam to attack the religion from within itself started to see success Troubles grew as because of the differences in thinking and polarizations Tendencies of animosity created problem like in the time of Uzman The group of people who stood for Ali naturally portrayed his character in a higher position It is a result of this that a group among world Muslims do glorify Ali Viewing from this back ground pakshipattu have influenced Kerala Muslims in Shiaism

45

Naduthoppilrsquos Pakshipattu have faced a lot of criticisms from the beginning Some scholars have even banned reading it because it tells a fictitious story about the prophet The criticisms are that there is no such an event in the history and it is non-islamic and it would create misconceptions in the society All these criticisms should be looked upon but there is another dimension to it which everybody agrees that is itrsquos popularity This is a song which have been read sung and enjoyed by the common muslim a lot Thousands of its copies got printed Clarity in language simplicity in representation appropriate abstractions and augmentations and crystal clear language are the qualities of PakshipattuIt became popular because it is entertaining The male bird expelled his wife because he had doubt in her chastity His need to save the girl in Ifreethrsquos fort reflects his opinion to protect womanrsquos morality Ali does this adventure because he recognizes it The issue which the female bird raises in front of the prophet is also the same The song suggests that man and woman should trust each other

Criticisms

46

Pakshipattu is full of awesome picturisations The age of Akbar Sadaka is not mentioned in pakshipattu The poet gives us clues to guess it in a strange and beautiful way

പേിശിൽ ഈ ഭമിയിൽ ിൽകലകല കാലതലതല പേിവശാതലത ഭമി ഞാൻ അഞലച ിറം കണലട മലപിാൽ ഭമി അതല വപാല ിറമായി പിലവയാ ഭമി അതല വവളലളിതലതറയായി വവളലളിതലതറരപായി വചലപതറയായി വചലപതറരപായി ഇേലപ തറയായി മണലണതറയായിടലടഞലച റലറാണലടായി (I have seen earth in five colors It was golden in the beginning Then it became silver Then it turned bronze and then iron It has been 500 years since it has turned earth colored)

The scientific basis of this transformation should be questioned But the transformation of time and space have been beautifully illustrated in these lines If inspiring awe in the readerrsquos mind is an element of beauty in literature Naduthopil have brought his readers to the bring of itാലലപത ചവിടലട വകാണലവടതലതി ഇമാമലി (Imamali reached in just forty steps) അലതവിസലേലതിതമായി കിടകലകല കടൽ (the sea which extends till infinity) അതിലവറ കാവൽകലകാോയി േണലട ാഗങലങൾ ആ ാഗങലങളവട വലപലപം ഉദയമാം വതാടലട അസലതമം വവേയാണല (it is guarded by two snakes the length of those snakes extends from sunrise to sunset) These lines remind us of Muhyudheen Mala

ആകാശതലതിൻ മീവത ഭമികലക താവഴയം അവവേവകാടിീളം അതലതിേയരളലലാവർ (The one whose size of flag is from above the sky to below the earth)

To provide thought which guide you to infinity is characteristic of Quran It may be Quranic influence that lead mappila poets to use that kind of imagination The snake called Ibnu Umair in the song has 80 heads and 80 hoods Ali crosses the ocean sitting on it Ibnu Umair tells the marvels of the fort like this

Imagination in the Song

47

തനനാലെ കതതനന വാളണടാ കകാടടയിൽ തനനാെടികകനന ദണടണടാകകാടടയിൽ തനനാലെ കതതനന തീയണടാ കകാടടയിൽതനനാലെ വീശനന വെയണടാ കകാടടയിൽ(In the fort there is a sword which strikes by its own a pole which hits by its own a fire which burns by its own and a net which gets thrown by its own )

Magic in depiction not scientific reality is becoming evident in these lines Minds of readers and listeners get lit with wonder The depiction of things inside Ifreethrsquos fort makes evident the dangers and adventure Ali has to go through to save the girl For this poets have been using myths proverbs and supernatural powers since centuries This unique method of depiction leads the song to fulfill its purpose

48

Ali fights bravely to protect the fourth Veda Alirsquos bravery becomes evident only when the reader is convinced of his enemyrsquos huge power In Miltonrsquos world classic Paradise Lost the poet depicts devil as one with extraordinary power it was to show the greatest might of God A human level representation of that is shown in pakshipattu Even when it is agreed that the events in this story are impossible the poet tells a truth which the human race has to be convinced which is to bring purity in life The reading of Naduthoppilrsquos Pakshipattu becomes creative only when that is understood Using the secondary imagination which Coleridge says genius people possess like Aristotle had proved before imagination becomes creative this could be experienced by the reader on careful reading of Pakshipattu Like moral stories and parables the poet presents Pakshipattu Writers write stories and songs like parables to present philosophies

The prophetrsquos philosophy that even a bird should be given justice should be noticed It shouldnrsquot be meant that Pakshipattu is completely righteous There are attempts to patronize great men like Bilal and Umar who had led a saintly life The song even patronizes prophet Muhammed who is called the Darling of the Mankind But when he realizes his mistake Akbar Sadaka asks for forgiveness The poet in his excitement to praise Ali would have forgotten and written things which shouldnrsquot have been written It would be appropriate for the reader to forgive the poet for the prophetrsquos teaching was to forgive even your enemy

Message in the Song

49

There are few things which are entirely non-Islamic in Pakshipattu They shouldnrsquot by any means could be justified The serpents who guard the sea asks a favor in return of helping him cross the sea The serpents says- ldquoYou are the one who gives the card to enter paradise during the day of Khiyamat give us also cards during that dayrdquo Ali replies that he would give him a great card This is completely wrong according to Islamic principles because even the prophet canrsquot decide who enters heaven So those lines are absurd The concept that tree bends for men has beauty It is okay if its a display of respect but its impossible according to Islam The tree also has a wish since it is a Sunnath for muslims to brush teeth the tree asks to give him that Sunnath This even is also not possible In the end of the song the poet pleads to Allah to forgive him for any mistakes in the song he had committed

Errors

50

Mahathaya Mappila Sahithya Paramparyam- C N Ahammed Moulavi K K Muhammed Abdul Kareem

Mappila Shaili- N K A Latheef

Muslim Samoohika Jeevitham Malayala Novalil- Jamal Kochangadi

Pakshipattu Oru Punarvayana- Ibrahim Bevinja

Muslimingalum Kerala Samskaravum- P K Muhammed Kunji

Mappila Muslims of Kerala- Rollan E Miller

Islam in Southern India- W P Warren

Mappilapattinte Thayverukal- V K Kutty

Arabi Sahithyam- Prof V Muhammedali

Onninte darshanam- M N Karassery

Kozhikotte Muslimkalude Charithram- Parapil Muhamed Koya

Islam VIjnana Kosham

Keralathinte Samskarika Charithram- P K Gopala Krishnan

Bibliography

51

Mr M A Abdu Rahman

Prof Abdul Satar

Mr Abdulla Mogral

Mr V Abdul Gafoor

Social Revolution in a Kerala Village- Dr A Ayyappan

The Cultural Heritage in ndia- Edited by haridas Bhatacharya

Bharateeya Chinta- K Damodaran

The Growth of Islamic thought in India- Dr Tharachand

Cochin State Manual- C Achutha Menon

Courtesy

52

53

54

22

singing Sabeena Pattu together There is an opinion that they are similar to Harikatha kaalakshepam and Paatakam8 Till recently father and daughter used to write to each other in Arabimalyalam in poetic style There is a song called Vasoori keerthana Mala which describes about 18 different kinds of small pox There is a song on Ashtanga Hridayam Theyyam and Narikkali were part of Muharram celebration of the Dawoodi Muslims who were Shias and Dhakni muslims who were Hanafis After some time the scholars prohibited it declaring it non-Islamic

Moyin Kutty Vaidyar wrote a brilliant love poem called Badarul muneer Huznul Jamal inspired from a Persian story Even though many of his songs were inspired from persian tales they became different with his unique writing style It was Moyin kutty vaidyar who wrote with a background of kerala even before Ulloor wrote Uma Keralam which is considered to be the first poem to have a real Kerala backdrop by many scholars9

The roots of mappila pattu goes into the Kerala culture At the same time they didnrsquot lose touch with Arabian poetic devices and style of singing and interest towards Arabic vocabulary They are a result of cultural interaction There were efforts to modernize and use Sanskrit words on Arabimalayalam poetry Badar song by Chakeeri Moytheen Kutty is one of them

News papers religious magazines and even the first magazine for women were published in ArabiMalayalam Once even political pamphlets were printed in ArabiMalayalam During the time of Malabar riots Britishers banned many books Cheroor Chintu was one among them All these shows the influence this mixed language and literature had among the common Muslim people

Many Mappila songs are based on Arab and Persian stories The name for the section of Kessa pattu itself suggests that they are about stories Char Darvez which was published in Hijra 1303 is a translation of a Persian novel Even though the book the Great History Mappila Literature says that Alavudheen Khamar Samaan Umarayyar Ameer Hamza Gulzanobar Zubaida Zainaba and Khilar

8 Parappil Muhammad Koya - Kozhikotte Muslimkalude Charithram9 Balakrishnan Vallikkunnu - Samanthara Sahithya Veekshanam Moyinkutty Vaidyarude Krithikalil

23

Nabiye Kanda Nafeeza are novels in ArabiMalyalam they donrsquot fit into modern idea of a novel

Many of these novels had deformed and handicapped Malayalam in them It could be said that works like these from those who call themselves as scholars held many young Muslim people from learning their mother tongue and pulled them back from rising to the modern times and remain illiterate This was a danger caused by a some religious scholars ldquoIt is sad that some people write and publish without knowing any language structure pronunciation or grammarrdquo10 says Sanavulla makthi Thangal who was a social reformer and scholar in the ends of 19th c During the juncture when malayalam got separated from its Dravidian roots and got influenced from Sanskrit and Chantamil Muslims did not pay much attention to their mother tongue The time during when Mappila Muslims did their religious practices and preachings in Arabic and communicated in their limited rustic language alienated them Its literature including Mappila songs got limited in the Muslim population itself Non-Muslims who couldnrsquot read ArabiMalayalam were not able to read or enjoy them Even though it is necessary that research in depth should be done about works writers in ArabiMalayalam and the time period being a mixed language it couldnrsquot be said that it will exist or it should exist It has fulfilled its duty as a medium of a an age and bid goodbye Now it is not possible to develop a language with complicated words from foreign languages There is nothing to mourn upon the fact that during this time of printing press and unification of language ArabiMalayalam is drowning in the mainstream language 11

10 Sanaulla Makthi thangal - Sampoorna krithikal11 Dr K N Ezhuthachan - Arabi Malayalathinte Bhavi

24

Mappila Songs

25

Music and arts have a timeless influence on the society It is the medium through which creativity has been transferred from generations in written and oral forms even to the illiterateIt allowed the working class enjoy the sweetness and bitterness of literary creative experience

Like in any other society Mappila songs are result of the Muslim invasion in the Malayali coasts Evidently Mappila songs should be seen as a metaphor for the creation of social awareness It is very unscientific to approach arts and music with a consideration to age grouping because its not distant for even the illiterate

Mappila songs Arabi-Malayalam becomes relevant because of the cultural originality in their tunes which came from generations to generations The creativity in the tunes is of importance because it is known to even the illiterate Folk songs reflect life in them unlike the short-lived instrumental music in films A scientific research is necessary in the field of mappila songs in which magical realism flows though itrsquos veins

For women whom education and literacy were a distant dream particularly the Muslim women Mappila songs were a medium which united different generations together To the Muslim women to whom education were prohibited Mappila songs were a rising song given by the invasive Muslim civilization Other religious groups like Christians also had their own folk song tradition which had the same consequences

The presence of a semitic society came to Kasargode along with the ship of Malik Deenar Sermons didnrsquot establish the presence of that society and make it stand the test of time They successfully got mixed with the native culture in KeralaAs a result of that kind of unification that a mappila song culture is prevalent for generations in the Mogral village in Kasargode More than an inborn talent music is life itself for them

Mappila songs were rising songs and declaration of freedom for Muslim women who were denied education by the vested interests

Mappila SongsIntroduction

26

of priesthood and male domination The acceptance to mappila songs in which the prophet and birds were the characters was beyond what their author had thought The lsquomalarsquos (songs) are rich with hero worship and there are stories about heroines also like in Nafeesathu Mala

Music is used in medical treatments now It is not so long before that to console a woman giving pregnancy women sat around her and sang Nafeesathu Mala There were songs to give spirit to the warrior going for battle There are lullabies and satirical songs in Arabi-Malayalam which still people sing

Many Arabi-Malayalam songs are influenced by magical realism The messages from the immortal art forms and even the doubts which they awake influence peoplersquos minds Theatre and music have an integral part in the social changes in Kerala Literacy was the guiding light for renaissance Art can shed light in peoplersquos minds and trigger revolution Even though there are Mappila songs in Arabi-Malayalam and pure Malayalam which influence people irrespective of their age beyond entertainment itrsquos influence spreads on the backdrop of God worship and hero worship therefor mappila songs in Arabi-Malayalam are treasures in language and culture They become ever living because of the clarity in their cultural background

Art and music forms are symbols of a live society Arabi-Malayalam songs could be seen as agents of indirect woman empowerment

There are Mappila songs for every occasion like birth death marriage feast offerings to God football agriculture battles and loveThere are Mappila songs in kannada also There are set rules and grammar for this range of music Encouraging language is encouraging humanity The works of TUbaid and Moyikutty Vaidyar should be studied closely These are invaluable assets for present from the past A new generation of Mappila song writers and instant poets are a unique experience in the village of Mogral A generation in whose

27

veins the sweet tunes of Mappila songs are dissolved will makeanyone wonder The style of their singing underlines the humanitarian face of music It is not only language but also the culture which is being transferred with the songs Mappila songs are guiding lights in the journey of life

Arabi-Malayalam which shed the light of informal education for the Muslim woman who was denied literacy and education could only be seen as a streak of light in the dark cloudy sky when viewed through the rear view mirror of time Pakshipattu written on Khalifa Ali radiating hero worship could be read on the grounds of Shiaism Mappila songs have turned to the form of worship and offering to God in certain sects

Mappila songs shouldnrsquot be rated on the basis of new trends and popularity votes of today This poetic stream of self expression should be read on the basis of literary values as well as its influence on social and cultural spaces

For the people of a Holy book which called itrsquos people to read and recite Mappila songs are steel swords It is not only poetic justice that like the ishals which doesnrsquot stop raining and changes night into day centuries ago it was the Islamic invasion that gave the magical wand of magical realism to Spain

28

Mappila songs have a very important place in the songs of Kerala G Shankara Pilla says ldquo It may be difficult for one to enter into the complex lsquoManipravalamrsquo(mixed language) of Arabi-Malayalam into its poetic devices and decorations but once these hurdles are crossed a magical world of is awaiting himrdquo Many poems rich with poetic devices such as upamalangaram ulprekshalangaram and uniuqe ideas are there The rhyming sequences in Mappila songs leave poets of other language perplexed The main kinds of rhyming are kambi kazhuthu valkkambi and valinmel kambi Unique vrithams (essentially a tune or a rhythm) are speciality of mappila songs The songs which are bound to the rules are more beautiful Many different branches like padappat (war song) kissappatu(story song) mangalappattu(wedding song) maduhu pattu(stories of saints) thalolappattu(lullabies) upadeshappattu(advice songs) and malappattu(offering song) The songs of our grand parents come from a time beyond our perception handed over through many generations

There are many songs printed in Arabi-Malayalam whose author or the time which they were written are unknown Aadi mutual puranam Oppana murukkam Mylanjippattu Mazhaya ammayippattu Pazhaya Mihraj pattukal Hakhana Kombu Vakavalippattu Daniel nabi kissappattu Isa nabi kissappattu Thrikkalyanappattu Noolmala khanda kavyam Prophet Ibrahim kissappattu Pazhaya valiya kachavadappattu Jaufar thayyarppattu Mundirbunuaveel kissappattu Pazhaya yaseed pattu Falurathul khudsu oppanappattu Aandu hashu pattu Puthiya thrikkalyanappattu Muthumala multhasiminte pattu Malik ibnu deenar kissappattu and Vafathu kissappattu are only few of them There are many other handwritten poems also Among these is the ldquoMappila Ramayanamrdquo which Dr M N Karassery discovered The mappila flavor in the song is very interesting

കലം മലയം രകറികലകീഞലഞ വശമലപഞലവഞേകലകം വലവാേ സലദേിലാവണലവറ വപങലങളമലമാ രപാലവപേതലവതാേ പാതാളതലതിവല സൽതലതരാവേ മിലം വപാചലചണി കമമണി േീവി ശർപണഖകാലകലവകടി ഹലാകലകി സൽതലതാൻ മയയതലതായി ശീലംരകടലരടാൾകലകിലം രവണം മാപലപിളവയാല

Mappila Songs History and InfluenceTranslated from the original aricle Mappila Pattukal from the study Mappilasaili by NKA Latheef published by Vachanam Books Calicut First published July 2010

29

ആങലങളലാവണ ോജാരവാടല സങലങതിവശാലലലിവപങലങളല കണലടാൽ സമമതമാവണലവേവശാലലലി

These are few lines from Mappila Ramayanam It has similarities to the folksongs from Northern Kerala called lsquoVadakkan apttukalrsquo C N Ahammed Moulavi and K K Muhammed Abdul Kareem found two epic poems unpublished and authors anonymous One of them tells history of the battle of Badar and the lines are very ancient The other epic poem is lsquoRausulgulrsquo which gives historic description Few lines from the part which talks about the valor of Hazrath Ali

ആകം അസദലലലതങലങൾ അലലവത പലിരപാൽ പടയിൽ വീകം അലിയാർ സിഫതലതം വിേതലതവതാേല പാേിൽ

Many of the songs by anonymous poets are very popular lsquoAadhi muthal puraanamrsquo is a very ancient wedding song lsquoOppana murukkamrsquo is also a very old song

മാണികലകാമണിമതലത മഹമലമദിാ മഹേലേതാൽ യദർതളലളാ തിേിരാകലകാരല തിേിരാകലകം തിേിവവാളിവതിാവല തിേിവവാളി വവമലപിദിമിർ വപാങലങി

The style of ancient lsquoMylanchirsquo songs go like thisമണിമറയിൽ സവേലകലകം തലിലാവയ പീഡം അപലപീഡം ഏറിപലരപായല ഒപലപ വവകലരകണം ഒപലപ കാണാൻ വപേിരയാൻ തണ രവണം വപേിമയിലളലള മലാഇകലകലമാേം സഫല ഒപലപിചലചളലള മലാഇകലകതലവതലലലാേം വിശവയലിവയലലലാേം ഒേമിചിേലാവേ

Old lsquoAmmayippattursquo is a witty songഅപലപങലങൾ പലവിധം വകാടതലതമലമായി അലങലകാേം മികചലരചമാൽ വകാടതലത മലംആടവാൻ ആളകൾ വപൻേലടിയകൾ വയതലതിോരതടവാൻ കാകലക അളിയൻ ഹാജർ

30

A list of Mappila dishes and drinks could be seen in the song There are songs which lists all the jwellary and dress items used by Mappila women There are many Kissa songs(songs describing story of heroes) written by anonymous poets Most of them are epic stories about prophets and saints Following is a song about Jesus Christ called Isa Nabi Kissappattu This song was found and published by the first ever Mappila translator of Quran Mayan Kutty Elaya Relying on lines from Quran and Bible the poet writes

ഒേ വാകലകം ായൻവയലലിചലച ഉതലതിേം രകടലടാരോ ഉതലതലറാൻ മണലണലമർയം താം അരമാദം അേിവയ ജിേല േീൽ ഉേതലതല മണലണലടതലരതാതംരപാൾ ആദേവരലലലാേി പയലതല പളലളയിൽ ആയതയല പിേിഞലഞ അവിടലല അലല ജിേല േീൽ ഉശർല രപായല പിശകാവത മങലകവയറലറില ഈശാേി വചാലാേല

The tales of prophets and saints could also be seen in lullabies which follow oppana songs Lines from a lullaby which touches the childhood of prophet Muhammed

താരലാലം താരലാലം താഹാ േിരയ താരലാലം വകാളലളലാൾ തായി ഹലീമാതാലതലതിൽ അലലലംരപാൽ എലലലാം വലിതാൻ താമേപമണം ാളിൽ ഹലീമാ

lsquoMalappattursquo (offering songs) are a special branch of mappila songs They are about the lives of saints honoring them There are many anonymous songs in this category also Following are few lines fromlsquoAbdu Rahmanubnu Ouf Kissarsquo to show how ancient they are

കാമീൻ അതയലവറ ഹേീേല േിരയാടല കറം പിേിശം മികചലരചാർ അസലഹാേി രകാമാവതയലലവറ മഖതിരവലണലടിരഖാജാേി വാശം മാറാവത ിലരാവർ ാമം അേലദേഹിമാവല വപറലവറാവർ വലലലേിദീിൽ മാരലാ ശിചിടലരടാവർ

31

ചീമാരാവടറലറം പിേിശം മികചലരചാവർ ഒേമയിൽ രലലല തലാകം പിേിഞലവഞാവർ ഒകലകവകാടതലത സഹദായി ടലരാവർ

A number of Mala songs were written by known and unknown poets following the footprints of this song Muhiyudheen mala Badar mala Rifai mala Nafeesathu mala Manjakkulam mala Mampuram mala Malappuram mala and Muhdu mala are all popular Mala songs Depending on the common knowledge till today lsquoMuhyudheen Malarsquo written by Khazi Muhammed of Calicut is the earliest poem to have the poetrsquos name and written year printed It is stated in the song itself that it was written in the Malayalam calendar year 782

വകാലലലം വയലടലടവയലപതേണലടിൽ ഞാൻ വകാതലവതൻ ഇമലമാവലവ റലറയമലപതഞലഞമലമൽ മതലതം മാണികലകവം ഒലായി രകാതലത രപാൽ മഹിയദീൻ മാരലവ രകാതലവത ഞാൻ രലാകരേ

Muhiyudheen Mala praises the great scholar and spiritual teacher Sheikh Abdul Khader Jeelani

കപലപി അകതലതളലള വസലതവിവ രപാവല കാമാൻ ഞാൻ ിങലങവള ഖലലേകം എലരാരവർ രതീചലച വവചലചപലരപാൾ ഉറമലപ ചാലിടലട രപാൽ തിശ അവവേപലരപാഴം ആവണലണമളലരളാവർകളവ പറലലലാ എലളലള രചാലാവേ കളലളലവറ കയയലിവല വപാല വകാടതലരതാവർകിയിലലലാകലകാലം കിവയ വകാടതലരതാവർകേിഞലഞ മേതലതിലരമൽ കായായല ിറചലരചാവർ

Even though it has some idealistic flaws from the viewpoint of religion the poem is very beautiful It is older than Thunjathu Ezhuthachanrsquos Adhyatma ramayanam and itrsquos simplicity and originality is laudable The unique narrative style of Muhyudheen Mala could be seen later only in the works of Kunjayin Musliyar who was a great scholar and had a unique sense of humor lsquoKappappattursquo is a very beautiful metaphorical poem written by him The song starts with comparing human body to a ship

32

ചായൽ ഒേ കപലപലണലടല മകലകല ചാഞലഞവളലല പാണലടിചലചാവണാൻപത ീളം This ship is being attacked by four kinds of thieves

ാലണലടല കളലളർ ഉഴവല ചേലം ാണാവദ ാലം അതല ാലപാഗം മാലം തടിയിചലച രലാകേിമലമലം മൽഊവതല അസാസീലവമാല Wealth desire for the body men and the cursed devil are the four sea thieves

കണലടിടലടറിവാരാ കണലണിരലലല വപാടലടാ കാേരണാർ വചാലര വചാൽ രകടലടിരലലല വപാടലടാപണലടളലരളാർ വചാലലലിലല പതിേണലരടാ വപാടലടാ പയല തല പാലിലല കയലപണലരടാ വപാടലടാ പടലടം വപാളിഞലഞാൽ പറകലകാരമാ വപാടലടാ പാലം മറിഞലഞാൽ കടകലകാരമാ വപാടലടാ പണലണിയം വചാലലലാമാരകകരമാ വപാടലടാ രവടലടാളർ കാതിലല കടിടലരടാ വപാടലടാ

lsquoNoolmalarsquo is another devotional song written by Kunjayin Musliyar Itrsquos style is different from that of Mala pattu The poet expresses his love and respect to prophet Muhammed through the song and lists all the great qualities of the prophet He expresses his extreme desire to see the prophetrsquos face and ends the lsquoNool maduhursquo Kunjayin Musliyar who preached the religion with a sense of humor lived during 1700rsquos There are a number of famous jokes on him connecting Mangattachan and the King Zamorin Noolmala is 300 years old Muhiyudheen Mala and Noolmala have a difference of 130 years In between these two books we donrsquot know exatctly how many books were written lsquoValiya Naseehathu Malarsquo by Manakkantakathu Kunjikkoya Thangal is a poem written during that time He wrote it during Hijra 1052 Muslim women used to depend on this poem for basic religious education

33

ഈടം മഹലശറ ചടം വകാടമയിൽ വയതലതിേ രപാടലടികലകേയരമഖലേകൾ രതടം അലരേതലതല ഹഖകൾ കിടലടവാൻ തകലരകാവേപാതലതല പിടികടലവതലതിോ കടം പിടിയിൽ വിടതിമയമിവല കാണം മലകലകല സമഹായ കടകലകാേിൽ ാടം പലിശ ഭജിതലതളലളവർ പളലളാ ാശതലതിൽ വിങലങി കംവകാണലടവർ വീളം വീളം അവർ രമൽ ശശതലതാം കാഫിറം വിതറി പരലകലകടലടം രകറി ടകലകരമ

lsquoSafalamaalarsquo by Shujayi Moythu Musliyar is a song which reminds of Kunjayin Musliyarrsquos visionary songs It was written in Hijra 1316 He included things from the beginning of the world to the life of the prophet Here are few spiritual and philosophical advices

ാളില രപാകടലവട ാവളയാകടലവട ാരളകലകല ാവള ഈ ീളം വിടലടാടലവട ഓടല രകാടാ ഇടം വലം േണലരട ഓരോരോ സാ അതലതിൽ മാറലറങലങളണലരട ആടല ോലസലഥിതി േണലട രവവറ അൽ പകവലലവർകലകാേംഭപലരപവേ കടല വകാലലലങലങൾ മാസങലങലാഴലചലച വടികൾ കണകലകിൽ ിലായസിൽ തീർചലച വതടലിവർ ിലവ മണല വീടലടിരലകലക തലജം ീ രാകലകല വപാൻ വീടിരലകലകല അകകലകണല തറലാവക രാകലവകാല രമാടാ ഉൾസാേം ഓർതലതാൽ ഉറങലങാരമാ രകടാ മഖകണലണടയലകകലകൾ തറകലകടലവട മാടാ മടിടലട വപാലവചപലപിൽ മതലതണലടല രകടാ പകൽ കണലണടചലചാൽ ഇേളാരമാ വപാടലടാ പലതം പിടിചലചാൽ ഫജലർ ആരമാ വപാടലടാ തടലടി തറകലകൾ ഉറപലവപലത വപാടലടാ തിലാപഴതലതിൻ േചിവയലത വപാടലടാ ാടലടാലലപൽ വലലലല വിളയരമാ വപാടലടാ വപാടലടാ ിലമലതളലളിപലപിൻ രചാേകലകടലടാ പിൻ ഇലല കാടലടം വപാറകലകല വകാടലടാ വപടലടാരലാ ചതലത ചകമരലലലാ വപാടലടാ

34

പറിൽഉടൽകലകല േഹമാം വപാടലടാ മാം വേിപലപാൻ അലങലകാേമാവക മലതം ഭേിചലചിങലങ പിലതലം ആകാ മാരറം കാടലടിൽ ീ പഞലഞാലം രപാോ മതലതിൻ േഹർ കണലടല ചാടലയലം രപാോ കരലലലാലടലടായിേം വപാൻവിലകലകരലലല വകാടലട ിറയല കൽകലവകാേ കാശല കരലലല ഇവലലലല വചാലലലി ിറയലകലകാരമാ പരവ അലലലൽ പറഞലഞ മകടലടാരമാ വകാരവ വകാലലലം മലകലകില കലലപ കിടലടി കടാടിപാടല തതലതവയ കിടലടി വതലലലം ഒഴികഴിവിലലലരലലലാ കടലടി തലിഷലടം വിടലടാരമ രപാലിഷലടം കടലടി

The influence of mysticism could be seen in Safalamaala The poet doesnrsquot lock us in the prison of spirituality but he talks about a life of virtue based on dharma He evokes the powers of humanity and wakes up the soul

Moyinkutty Vaidyar and Chettuvay Pareekkutty were poets who created a new path different than the religious traditional Mappila songs While the traditional poems connected even the love stories to the lives of the saints and made it divine these poets gave poetic form to the raw emotions of the common man Moyinkutty Vaidyar (1852-1892) was the first poet to write a love story poem with all its true charm Even though he lived for only 40 years his contribution to Malayalam is unforgettable The poet who loved nature and flowers could evoke romance in the listeners He wrote an immortal love poem called lsquoBadarul Muneer Huznul Jamalrsquo Shooranadu Kunjan Pilla evaluated this as a genius work which all of the Keralites together if tried wouldnrsquot achieve now This is an example of his descriptive ability

പമാകളാരണ ഹസലൽ ജമാൽ പലാേതാളം മികലരത േീവി രഹമങലങൾ വമതലവത പണിചിതലതിേംാമങലങൾ എണലണിപറഞലഞാൽ തീോ വേതല ചിങലകാേം പണലവട േീവി

35

കമാകലകായലചലചകലക തപലപവമലതാം കതലതം തഖലതിൽ മേവം േീവി മേതകതലതകിലം വഞറിലതടതലത മാണികലകയലകലകയല േണലവടറിലത വീശിപേകലകിതലമടിയം കിതലതല വപേമാൾ കഴതലതം വചേിപം വകാണലടല കേിരപാൽ ഇടതം വലതിടലടലി കണലപിേി വവടലടിചലചഴടലടീടലിൽ വേിൽ മദം തേിതലവതരാകലകം പവിഴരപാലചലചണലടാവല രപാലചിേിതം വപാഞലചിേി തലവ ടചലചായലിൽ പമാതലരതവി വേവല തലിൽ

Moyinkutty Vaidyar also wrote well known battle songs like Badru Uhdu and Malappuram Including Saleekathu Kilathi maala and songs based on Panchatantra called lsquoElippadarsquo he wrote 12 khanda kavyas With this transformation initiated by Moyinkutty Vaidyar Mappila poets felt more freedom to choose their subject The number of subjects which were written upon later shows that Songs like lsquoThengaappattursquo and lsquoMangaappattursquowhich are connected to the Kerala culture were written Contemporary issues were written upon A number of poets came forward to sing against the superstitions and malpractices in the society Few lines from the poem lsquoDurachara Mardhanamrsquo by Marakkar Musliyar When false stories about Shaikh in Muthupetta and Koottayi Vellatha painting divinity on them were getting spread he satirically wrote

മതലതപലരപടലടകലകല രപായവർ വലര മഴവൻ കളവവല പലർലവ അതലതേം തലവ കടലടായി വവളലളം അതിാൽ പലർലതം കളലളം

There were talented women poets like P K Haleema V Ayishakkutty Kandathil Kunjamina and Puthooru Amina Sparks against abuse of women could be seen in some poems Puthooru Amina writes against treating women like a consumable object

36

ാലഭാഗവം വലിതാ പറയല വപങലവകടലട ഉമതിലം ലലല മാേവേ കിടലടവാൻ എികലകിവലലലാേ മടലടല മടലടിൽകിടലടവവേകലകം മാരരതര വിളികലകം മടലടരലാഗിയം ഉറലറിടം പരല ചകലകേവാകലകം ഒേപടി മകലകളങലങ കളകലകിലായാൽ അടകലകവളലാകലകം വപാടലടിപലവപാേിഞലഞലതാളാം വപാേിവവയിലതലതാകം ഓളം രപായി മറലവറാേ രതാപ കണലടപിടികലകം അയയലളാ-പേഷവേ പതി പതലിമാർകലക തീേം ഇവതലവതാേ രകാളാ

There was a stream of Mappila songs touching the social life The excitement of Indiarsquos freedom struggle could be seen in many Mappila songs of that time Many mappila poets like Nallalam Beeran were put into jail T Ubaid wrote to raise the national spirit

എലതി വിണലണിൽ പതതായല കേിിഴൽ കാണല തങലങി എല ലണലടൻ രഗാപേങലങൾndashതങലങളിൽ രചാദയലം തടങലങി ചിലതയാലിംഗലലണലടല തലവറndashവതളിമഖം കേിഞലഞ മങലങി ചീർതലതാ രമരതാ വിപതലതിൻ സചകൾ കണലടടങലങി

Mappila Literature researcher K M Ahammed wrote ldquoMappilas didnrsquot sing about the local rulers or the Kings They didrsquot fall short of desire for freedom or self respect It was Mappila song writers and singers who inspired the Muslims of Kerala to fight against any oppression whether of the local rulers or the imperialist Britainrdquo

37

Akbar Sadaka Pakshipattu should be included in the group of story-songs This poem written by Naduthopil Abdulla once gained astonishing popularity in Malabar The story and its presentation in the song would blow away anyone Clarity simplicity ease and the ingredients of unique vocabulary in Kasargodian Malayalam are the characteresitics of this poemThe poet belongs to a small shore side village in Kasargode sharing border with Karnataka The slang over there is a mixture of Malyalam and Kongani

Pakshipattu

38

A bird who had lived with her husband for 40 years is subjected to husbandrsquos suspicion for lying two eggs during one day and she gets thrown out of the nest The bird pleads prophet Muhammed to convince her husband that she was innocent The prophet replies that he would end her distress if she could bring her husband to his presence The bird says that he wouldnrsquot come if she asks and says the prophet should send one of his men to which prophet asks the whereabouts of her husband The bird says that it is beyond the tall Jabal Khubais and beyond Jabal Noor and beyond a field in a hill called Thurisina Mala where prophet Moosa was born The prophet sends Bilal to fetch the male bird Bilal went there and called the birdrsquos name twice but the bird pretended that he didnrsquot hear it When Bilal got angry and called for the third time the bird showed its beak outside and asked Bilal with arrogance- ldquowho are you you kid who called me by my namerdquo When Bilal said that prophet Muhammed send him Akbar Sadhaka- the bird replied that he knew all the 312 prophets but he he hadnrsquot heard about Bilalrsquos prophet and asks him to tell his prophet that Akbar Sadaka is calling him Bilal returns and tells this to the prophet and he sends Umar Akbar Sadaka repeats whatever was said to Bilal Then the prophet thinks that if his son in law Ali was there he would have brought the bird there Ali was at a distance of 93 days gone for a battle Ali knows about Muhammedrsquos thought through dream Ali arrives at the prophetrsquos presence during Subhi morning prayer on his horse named Dul Dul It happened so because Allah asked Jibreel to shrink the earth Ali goes in search of Akbar Sadaka When Akbar Sadaka didnrsquot listen for the first two calls Ali called him for the third time in a manner that the sky and earth shivered Akbar Sadaka called Ali as Chinkapuliyar (the lion Ali) The bird said the same things as before to Ali also Ali replied that Muhammed is the 313th prophet Then the bird asked him if there was a prophet like that why was he not keeping the fourth veda in tact When Ali asked him to explain he said that the dear daughter of a sahabi named Ibnu Ubaidulla was kidnapped by Ifreeth jinn on the 3rd day of her birth and she is being brought up as an infidel for the last 16 years Why is that your prophet is not able to save herAli after hearing this marches towards King Ifreethrsquos fort There is a cave covered with a huge stone on the right side of Thurishina hill

The Story

39

It is written on it that if a human being enters into the cave he will be burnt to ashes Ali ties his horse on the stone itself and enters the fort Then Ali sees a large ocean and two huge serpents guarding it Those serpents recognizes Ali The serpents gets Ali into the fort on some conditions Then Ali sees a tree The tree tries to send Ali back but he doesnrsquot listen The tree gives keys for all the seven forts to Ali on some conditions Ali witnesses perplexing sights on opening every fort In the seventh fort Ali sees the girl who was abducted by Ifreeth guarded by a jinn Ali wakes her up Th girl says that only Ali from Mecca could enter the fort like he did She says that Ifreeth had gone for a hunting party and the sounds of his return could be heard Ifreeth on entering sees that all the forts were open and asks the girl about it Ifreeth says that he could smell man he could smell Ali When he screams and boasts that if he sees Ali he would burn him to ashes Ali jumps in front of him Ali asks Ifreeth to believe in islam but Ifreeth resents Ali then fights with the Kingrsquos guards In the end Ifreeth falls like the Uhdu hill Ali takes the girl along with him and reaches the place where Akbar Sadaka lives With the first call itself the bird greats him with saying ldquolabbaykum labbaykum labbaykumrdquo Akbar Sadaka goes along with Ali towards prophetrsquos presence saying that he is now convinced that Muhammed is the prophet Akbar Sadaka tells the prophet about his suspicion on his wife The prophet replied that it was a Kudrath (blessing from Allah) and the bird gets convinced Akbar Sadaka asks the prophet for forgiveness He takes his spouse along with him to the nest Ibnu Ubaidullarsquos daughter describes all the events happened in while she was kept in the fort In this fashion the story in the song ends happily

40

One of the most notable period in the Malayalam literature begins with Kilipattu Even though Thunjathu Ezhuthachan was the central point of this stream there are many other kinds of works like Champukkal Aattakathakal and Thullalukal Many kilippattu were written after Thunjan Even though Kilipattu are written like a bird is made to sing there are other songs in which goose coil and beetle sing the song They also could be included in the category of Kilipattu In the Akbar Sadaka song the bird asks the prophet Bilal Umar and Ali two ethical questions in poetic form The bird talks to each one of them The song could be read as praising chastity of woman Even though in the beginning the bird talks down of Muhammed in the end he apologizes and does as the prophet says Unlike Ezhuthachan who used sophisticated verses to talk about the ethical issues Naduthopil has used some perspectives which existed then and wrote about some philosophies in a not so serious manner Pakshipattu could be seen as a Mappila version of Kilipattu Those who blame Pakshipattu for contempt of the prophet should rethink based on what is said above

Kilipattu

41

Pakshipattu is a story about the loss of faith and replacement of it Stories about miracles were always used from the ancient times to spread religious belief Almost every prophet who were mentioned in Quran had many miracles associated with them They were meant to make the people of their times believe that the prophet is capable of doing things with the blessing from Allah which are not possible by normal people Many of the miracles were very majestic like splitting of the moon during Muhammedrsquos time and like the ocean split and made way for Moses There is a story about Cheraman King in Kerala who lived during the same time during when the prophet was alive that he saw the moon splitting and he converted to Islam These stories are intented make people believe that there is a power which could do any thing things majestic and beyond what they could think of In the story of Akbar Sadaka initially when the bird is asked to come see the prophet he talks down on him saying that he didnrsquot know about a prophet named Muhammed If there was a prophet named Muhammed why would such a dare thing happen like what Ifreeth did How would it happen so that daughter of a sahabi was taken away when she was just 3 days old and now itrsquos 16 years she had been held in captivity and kept as an infidel by a jinn Akbar Sadaka has lost faith in Muhammed that he was the prophet of Allah and Ali is engaged in a mission to restore it Ali enters the forbidden cave and encounters many supernatural occurrences like talking snake with 80 hoods and talking trees When he opens the forts by the keys given by the tree he sees many more miracles like fire by its own net which gets thrown by its own arrow which gets shot by its own and a wand which hits by its own afort in which a thousand women were sleeping while standing a thousand women were sleeping while sitting a thousand women were laying and sleeping Finally when he meets Ifreeth he is defeating a Waseer (guard) of Ifreeth who is 40 times bigger than Ali who had eaten 40 camels and drank 7 barrels of water Ali throws him thousands of yards up in the sky On falling down the Waseer says that if Ali catches him so that he wont die he would believe in islam Ali saves Waseer but he still doesnrsquot keep his word Ali throws him up again This time also when coming down the Waseer says the same Ali trusts him again but Allah sends Jibreel to strike Alirsquos hand so that

Story of Faith

42

the Waseer falls down and no more cheats Ali When Ali is back along with the girl a deed which would not have been possible if not for blessing from Allah and knowledge of Muhammed and valiance of Ali Akbar Sadaka becomes convinced that Muhammed is Allahrsquos prophet His faith in Muhammed and Islam is restored He goes to Muhammedrsquos presence and asks his question that how could his wife lay an egg which is not his Muhammed assures him that his wife is innocent and it was a blessing from Allah Akbar Sadaka gets convinced because it is Allahrsquos prophet who have said so He has restored his trust in his wife also

43

Shias are a group of Muslims who give more importance to Ali than other Khalifas Ali was the fourth Khalifa and one of Muhammedrsquos first disciples He was prophetrsquos close relative and used to write down Vahiyu (messages of Quran revealed to Muhammed through Jibreel from Allah)for him He was one among the ten people whom the prophet gave news of assured entry to heaven Alirsquos mother had given him the name Haider which means lion But he was known in the name Ali (one who is in heights)which his father called him Ali grew up in Muhammedrsquos house under his guidance It helped him to learn good characteristics early in life He didnrsquot lower his head in front of any idols when idol worship was very prominent in Mecca It was the prophetrsquos wife Khadeeja who believed in Muhammed first and second it was Ali The brave Ali was ready to die protecting Muhammed The prophet had married his youngest daughter Fathima to Ali Ali had fought in the battles of Badr Uhud Hantak Khaibar and Hunain In his last days the prophet came to the mosque supporting his hand on Alirsquos shoulder Ali had a main role in the death ceremony of the prophet Historians records that Ali had expectation that prophet would select him as his successor Knowledge bravery justice and simple life were some of his qualities He had every means to lead a luxurious life but he didnrsquot lead one He bought the same kind of dress for him self and his servant He went to the market himself and carried things from there to home by himself He lead a very simple life

There are several reasons for Alirsquos rule as the fourth Khalifa not being a complete success Many had lead an opulent life because of the prosperous times before Many people turned against Ali who instructed a simple life and strict control in money transactions So he didnrsquot get the support of people who wanted a luxurious life Another reason is the indiscipline of people who were with Ali Some people deliberately tried to create trouble Ibn Sabu was the one behind that Constant attempts were made to evoke the emotions of blind favoritism and person worship which Islam strongly forbids among people which made them to hate each other Propaganda that Ali being close relative was the righteous successor of Muhammed to be the first Khalifa and that right was snatched

Alirsquos history

44

away from him was spread by them Even though Ali publicly and clearly denied that claim in places like Egypt Bazra Koofa and Yemen wrong thoughts got spread Efforts of enemies of Islam to attack the religion from within itself started to see success Troubles grew as because of the differences in thinking and polarizations Tendencies of animosity created problem like in the time of Uzman The group of people who stood for Ali naturally portrayed his character in a higher position It is a result of this that a group among world Muslims do glorify Ali Viewing from this back ground pakshipattu have influenced Kerala Muslims in Shiaism

45

Naduthoppilrsquos Pakshipattu have faced a lot of criticisms from the beginning Some scholars have even banned reading it because it tells a fictitious story about the prophet The criticisms are that there is no such an event in the history and it is non-islamic and it would create misconceptions in the society All these criticisms should be looked upon but there is another dimension to it which everybody agrees that is itrsquos popularity This is a song which have been read sung and enjoyed by the common muslim a lot Thousands of its copies got printed Clarity in language simplicity in representation appropriate abstractions and augmentations and crystal clear language are the qualities of PakshipattuIt became popular because it is entertaining The male bird expelled his wife because he had doubt in her chastity His need to save the girl in Ifreethrsquos fort reflects his opinion to protect womanrsquos morality Ali does this adventure because he recognizes it The issue which the female bird raises in front of the prophet is also the same The song suggests that man and woman should trust each other

Criticisms

46

Pakshipattu is full of awesome picturisations The age of Akbar Sadaka is not mentioned in pakshipattu The poet gives us clues to guess it in a strange and beautiful way

പേിശിൽ ഈ ഭമിയിൽ ിൽകലകല കാലതലതല പേിവശാതലത ഭമി ഞാൻ അഞലച ിറം കണലട മലപിാൽ ഭമി അതല വപാല ിറമായി പിലവയാ ഭമി അതല വവളലളിതലതറയായി വവളലളിതലതറരപായി വചലപതറയായി വചലപതറരപായി ഇേലപ തറയായി മണലണതറയായിടലടഞലച റലറാണലടായി (I have seen earth in five colors It was golden in the beginning Then it became silver Then it turned bronze and then iron It has been 500 years since it has turned earth colored)

The scientific basis of this transformation should be questioned But the transformation of time and space have been beautifully illustrated in these lines If inspiring awe in the readerrsquos mind is an element of beauty in literature Naduthopil have brought his readers to the bring of itാലലപത ചവിടലട വകാണലവടതലതി ഇമാമലി (Imamali reached in just forty steps) അലതവിസലേലതിതമായി കിടകലകല കടൽ (the sea which extends till infinity) അതിലവറ കാവൽകലകാോയി േണലട ാഗങലങൾ ആ ാഗങലങളവട വലപലപം ഉദയമാം വതാടലട അസലതമം വവേയാണല (it is guarded by two snakes the length of those snakes extends from sunrise to sunset) These lines remind us of Muhyudheen Mala

ആകാശതലതിൻ മീവത ഭമികലക താവഴയം അവവേവകാടിീളം അതലതിേയരളലലാവർ (The one whose size of flag is from above the sky to below the earth)

To provide thought which guide you to infinity is characteristic of Quran It may be Quranic influence that lead mappila poets to use that kind of imagination The snake called Ibnu Umair in the song has 80 heads and 80 hoods Ali crosses the ocean sitting on it Ibnu Umair tells the marvels of the fort like this

Imagination in the Song

47

തനനാലെ കതതനന വാളണടാ കകാടടയിൽ തനനാെടികകനന ദണടണടാകകാടടയിൽ തനനാലെ കതതനന തീയണടാ കകാടടയിൽതനനാലെ വീശനന വെയണടാ കകാടടയിൽ(In the fort there is a sword which strikes by its own a pole which hits by its own a fire which burns by its own and a net which gets thrown by its own )

Magic in depiction not scientific reality is becoming evident in these lines Minds of readers and listeners get lit with wonder The depiction of things inside Ifreethrsquos fort makes evident the dangers and adventure Ali has to go through to save the girl For this poets have been using myths proverbs and supernatural powers since centuries This unique method of depiction leads the song to fulfill its purpose

48

Ali fights bravely to protect the fourth Veda Alirsquos bravery becomes evident only when the reader is convinced of his enemyrsquos huge power In Miltonrsquos world classic Paradise Lost the poet depicts devil as one with extraordinary power it was to show the greatest might of God A human level representation of that is shown in pakshipattu Even when it is agreed that the events in this story are impossible the poet tells a truth which the human race has to be convinced which is to bring purity in life The reading of Naduthoppilrsquos Pakshipattu becomes creative only when that is understood Using the secondary imagination which Coleridge says genius people possess like Aristotle had proved before imagination becomes creative this could be experienced by the reader on careful reading of Pakshipattu Like moral stories and parables the poet presents Pakshipattu Writers write stories and songs like parables to present philosophies

The prophetrsquos philosophy that even a bird should be given justice should be noticed It shouldnrsquot be meant that Pakshipattu is completely righteous There are attempts to patronize great men like Bilal and Umar who had led a saintly life The song even patronizes prophet Muhammed who is called the Darling of the Mankind But when he realizes his mistake Akbar Sadaka asks for forgiveness The poet in his excitement to praise Ali would have forgotten and written things which shouldnrsquot have been written It would be appropriate for the reader to forgive the poet for the prophetrsquos teaching was to forgive even your enemy

Message in the Song

49

There are few things which are entirely non-Islamic in Pakshipattu They shouldnrsquot by any means could be justified The serpents who guard the sea asks a favor in return of helping him cross the sea The serpents says- ldquoYou are the one who gives the card to enter paradise during the day of Khiyamat give us also cards during that dayrdquo Ali replies that he would give him a great card This is completely wrong according to Islamic principles because even the prophet canrsquot decide who enters heaven So those lines are absurd The concept that tree bends for men has beauty It is okay if its a display of respect but its impossible according to Islam The tree also has a wish since it is a Sunnath for muslims to brush teeth the tree asks to give him that Sunnath This even is also not possible In the end of the song the poet pleads to Allah to forgive him for any mistakes in the song he had committed

Errors

50

Mahathaya Mappila Sahithya Paramparyam- C N Ahammed Moulavi K K Muhammed Abdul Kareem

Mappila Shaili- N K A Latheef

Muslim Samoohika Jeevitham Malayala Novalil- Jamal Kochangadi

Pakshipattu Oru Punarvayana- Ibrahim Bevinja

Muslimingalum Kerala Samskaravum- P K Muhammed Kunji

Mappila Muslims of Kerala- Rollan E Miller

Islam in Southern India- W P Warren

Mappilapattinte Thayverukal- V K Kutty

Arabi Sahithyam- Prof V Muhammedali

Onninte darshanam- M N Karassery

Kozhikotte Muslimkalude Charithram- Parapil Muhamed Koya

Islam VIjnana Kosham

Keralathinte Samskarika Charithram- P K Gopala Krishnan

Bibliography

51

Mr M A Abdu Rahman

Prof Abdul Satar

Mr Abdulla Mogral

Mr V Abdul Gafoor

Social Revolution in a Kerala Village- Dr A Ayyappan

The Cultural Heritage in ndia- Edited by haridas Bhatacharya

Bharateeya Chinta- K Damodaran

The Growth of Islamic thought in India- Dr Tharachand

Cochin State Manual- C Achutha Menon

Courtesy

52

53

54

23

Nabiye Kanda Nafeeza are novels in ArabiMalyalam they donrsquot fit into modern idea of a novel

Many of these novels had deformed and handicapped Malayalam in them It could be said that works like these from those who call themselves as scholars held many young Muslim people from learning their mother tongue and pulled them back from rising to the modern times and remain illiterate This was a danger caused by a some religious scholars ldquoIt is sad that some people write and publish without knowing any language structure pronunciation or grammarrdquo10 says Sanavulla makthi Thangal who was a social reformer and scholar in the ends of 19th c During the juncture when malayalam got separated from its Dravidian roots and got influenced from Sanskrit and Chantamil Muslims did not pay much attention to their mother tongue The time during when Mappila Muslims did their religious practices and preachings in Arabic and communicated in their limited rustic language alienated them Its literature including Mappila songs got limited in the Muslim population itself Non-Muslims who couldnrsquot read ArabiMalayalam were not able to read or enjoy them Even though it is necessary that research in depth should be done about works writers in ArabiMalayalam and the time period being a mixed language it couldnrsquot be said that it will exist or it should exist It has fulfilled its duty as a medium of a an age and bid goodbye Now it is not possible to develop a language with complicated words from foreign languages There is nothing to mourn upon the fact that during this time of printing press and unification of language ArabiMalayalam is drowning in the mainstream language 11

10 Sanaulla Makthi thangal - Sampoorna krithikal11 Dr K N Ezhuthachan - Arabi Malayalathinte Bhavi

24

Mappila Songs

25

Music and arts have a timeless influence on the society It is the medium through which creativity has been transferred from generations in written and oral forms even to the illiterateIt allowed the working class enjoy the sweetness and bitterness of literary creative experience

Like in any other society Mappila songs are result of the Muslim invasion in the Malayali coasts Evidently Mappila songs should be seen as a metaphor for the creation of social awareness It is very unscientific to approach arts and music with a consideration to age grouping because its not distant for even the illiterate

Mappila songs Arabi-Malayalam becomes relevant because of the cultural originality in their tunes which came from generations to generations The creativity in the tunes is of importance because it is known to even the illiterate Folk songs reflect life in them unlike the short-lived instrumental music in films A scientific research is necessary in the field of mappila songs in which magical realism flows though itrsquos veins

For women whom education and literacy were a distant dream particularly the Muslim women Mappila songs were a medium which united different generations together To the Muslim women to whom education were prohibited Mappila songs were a rising song given by the invasive Muslim civilization Other religious groups like Christians also had their own folk song tradition which had the same consequences

The presence of a semitic society came to Kasargode along with the ship of Malik Deenar Sermons didnrsquot establish the presence of that society and make it stand the test of time They successfully got mixed with the native culture in KeralaAs a result of that kind of unification that a mappila song culture is prevalent for generations in the Mogral village in Kasargode More than an inborn talent music is life itself for them

Mappila songs were rising songs and declaration of freedom for Muslim women who were denied education by the vested interests

Mappila SongsIntroduction

26

of priesthood and male domination The acceptance to mappila songs in which the prophet and birds were the characters was beyond what their author had thought The lsquomalarsquos (songs) are rich with hero worship and there are stories about heroines also like in Nafeesathu Mala

Music is used in medical treatments now It is not so long before that to console a woman giving pregnancy women sat around her and sang Nafeesathu Mala There were songs to give spirit to the warrior going for battle There are lullabies and satirical songs in Arabi-Malayalam which still people sing

Many Arabi-Malayalam songs are influenced by magical realism The messages from the immortal art forms and even the doubts which they awake influence peoplersquos minds Theatre and music have an integral part in the social changes in Kerala Literacy was the guiding light for renaissance Art can shed light in peoplersquos minds and trigger revolution Even though there are Mappila songs in Arabi-Malayalam and pure Malayalam which influence people irrespective of their age beyond entertainment itrsquos influence spreads on the backdrop of God worship and hero worship therefor mappila songs in Arabi-Malayalam are treasures in language and culture They become ever living because of the clarity in their cultural background

Art and music forms are symbols of a live society Arabi-Malayalam songs could be seen as agents of indirect woman empowerment

There are Mappila songs for every occasion like birth death marriage feast offerings to God football agriculture battles and loveThere are Mappila songs in kannada also There are set rules and grammar for this range of music Encouraging language is encouraging humanity The works of TUbaid and Moyikutty Vaidyar should be studied closely These are invaluable assets for present from the past A new generation of Mappila song writers and instant poets are a unique experience in the village of Mogral A generation in whose

27

veins the sweet tunes of Mappila songs are dissolved will makeanyone wonder The style of their singing underlines the humanitarian face of music It is not only language but also the culture which is being transferred with the songs Mappila songs are guiding lights in the journey of life

Arabi-Malayalam which shed the light of informal education for the Muslim woman who was denied literacy and education could only be seen as a streak of light in the dark cloudy sky when viewed through the rear view mirror of time Pakshipattu written on Khalifa Ali radiating hero worship could be read on the grounds of Shiaism Mappila songs have turned to the form of worship and offering to God in certain sects

Mappila songs shouldnrsquot be rated on the basis of new trends and popularity votes of today This poetic stream of self expression should be read on the basis of literary values as well as its influence on social and cultural spaces

For the people of a Holy book which called itrsquos people to read and recite Mappila songs are steel swords It is not only poetic justice that like the ishals which doesnrsquot stop raining and changes night into day centuries ago it was the Islamic invasion that gave the magical wand of magical realism to Spain

28

Mappila songs have a very important place in the songs of Kerala G Shankara Pilla says ldquo It may be difficult for one to enter into the complex lsquoManipravalamrsquo(mixed language) of Arabi-Malayalam into its poetic devices and decorations but once these hurdles are crossed a magical world of is awaiting himrdquo Many poems rich with poetic devices such as upamalangaram ulprekshalangaram and uniuqe ideas are there The rhyming sequences in Mappila songs leave poets of other language perplexed The main kinds of rhyming are kambi kazhuthu valkkambi and valinmel kambi Unique vrithams (essentially a tune or a rhythm) are speciality of mappila songs The songs which are bound to the rules are more beautiful Many different branches like padappat (war song) kissappatu(story song) mangalappattu(wedding song) maduhu pattu(stories of saints) thalolappattu(lullabies) upadeshappattu(advice songs) and malappattu(offering song) The songs of our grand parents come from a time beyond our perception handed over through many generations

There are many songs printed in Arabi-Malayalam whose author or the time which they were written are unknown Aadi mutual puranam Oppana murukkam Mylanjippattu Mazhaya ammayippattu Pazhaya Mihraj pattukal Hakhana Kombu Vakavalippattu Daniel nabi kissappattu Isa nabi kissappattu Thrikkalyanappattu Noolmala khanda kavyam Prophet Ibrahim kissappattu Pazhaya valiya kachavadappattu Jaufar thayyarppattu Mundirbunuaveel kissappattu Pazhaya yaseed pattu Falurathul khudsu oppanappattu Aandu hashu pattu Puthiya thrikkalyanappattu Muthumala multhasiminte pattu Malik ibnu deenar kissappattu and Vafathu kissappattu are only few of them There are many other handwritten poems also Among these is the ldquoMappila Ramayanamrdquo which Dr M N Karassery discovered The mappila flavor in the song is very interesting

കലം മലയം രകറികലകീഞലഞ വശമലപഞലവഞേകലകം വലവാേ സലദേിലാവണലവറ വപങലങളമലമാ രപാലവപേതലവതാേ പാതാളതലതിവല സൽതലതരാവേ മിലം വപാചലചണി കമമണി േീവി ശർപണഖകാലകലവകടി ഹലാകലകി സൽതലതാൻ മയയതലതായി ശീലംരകടലരടാൾകലകിലം രവണം മാപലപിളവയാല

Mappila Songs History and InfluenceTranslated from the original aricle Mappila Pattukal from the study Mappilasaili by NKA Latheef published by Vachanam Books Calicut First published July 2010

29

ആങലങളലാവണ ോജാരവാടല സങലങതിവശാലലലിവപങലങളല കണലടാൽ സമമതമാവണലവേവശാലലലി

These are few lines from Mappila Ramayanam It has similarities to the folksongs from Northern Kerala called lsquoVadakkan apttukalrsquo C N Ahammed Moulavi and K K Muhammed Abdul Kareem found two epic poems unpublished and authors anonymous One of them tells history of the battle of Badar and the lines are very ancient The other epic poem is lsquoRausulgulrsquo which gives historic description Few lines from the part which talks about the valor of Hazrath Ali

ആകം അസദലലലതങലങൾ അലലവത പലിരപാൽ പടയിൽ വീകം അലിയാർ സിഫതലതം വിേതലതവതാേല പാേിൽ

Many of the songs by anonymous poets are very popular lsquoAadhi muthal puraanamrsquo is a very ancient wedding song lsquoOppana murukkamrsquo is also a very old song

മാണികലകാമണിമതലത മഹമലമദിാ മഹേലേതാൽ യദർതളലളാ തിേിരാകലകാരല തിേിരാകലകം തിേിവവാളിവതിാവല തിേിവവാളി വവമലപിദിമിർ വപാങലങി

The style of ancient lsquoMylanchirsquo songs go like thisമണിമറയിൽ സവേലകലകം തലിലാവയ പീഡം അപലപീഡം ഏറിപലരപായല ഒപലപ വവകലരകണം ഒപലപ കാണാൻ വപേിരയാൻ തണ രവണം വപേിമയിലളലള മലാഇകലകലമാേം സഫല ഒപലപിചലചളലള മലാഇകലകതലവതലലലാേം വിശവയലിവയലലലാേം ഒേമിചിേലാവേ

Old lsquoAmmayippattursquo is a witty songഅപലപങലങൾ പലവിധം വകാടതലതമലമായി അലങലകാേം മികചലരചമാൽ വകാടതലത മലംആടവാൻ ആളകൾ വപൻേലടിയകൾ വയതലതിോരതടവാൻ കാകലക അളിയൻ ഹാജർ

30

A list of Mappila dishes and drinks could be seen in the song There are songs which lists all the jwellary and dress items used by Mappila women There are many Kissa songs(songs describing story of heroes) written by anonymous poets Most of them are epic stories about prophets and saints Following is a song about Jesus Christ called Isa Nabi Kissappattu This song was found and published by the first ever Mappila translator of Quran Mayan Kutty Elaya Relying on lines from Quran and Bible the poet writes

ഒേ വാകലകം ായൻവയലലിചലച ഉതലതിേം രകടലടാരോ ഉതലതലറാൻ മണലണലമർയം താം അരമാദം അേിവയ ജിേല േീൽ ഉേതലതല മണലണലടതലരതാതംരപാൾ ആദേവരലലലാേി പയലതല പളലളയിൽ ആയതയല പിേിഞലഞ അവിടലല അലല ജിേല േീൽ ഉശർല രപായല പിശകാവത മങലകവയറലറില ഈശാേി വചാലാേല

The tales of prophets and saints could also be seen in lullabies which follow oppana songs Lines from a lullaby which touches the childhood of prophet Muhammed

താരലാലം താരലാലം താഹാ േിരയ താരലാലം വകാളലളലാൾ തായി ഹലീമാതാലതലതിൽ അലലലംരപാൽ എലലലാം വലിതാൻ താമേപമണം ാളിൽ ഹലീമാ

lsquoMalappattursquo (offering songs) are a special branch of mappila songs They are about the lives of saints honoring them There are many anonymous songs in this category also Following are few lines fromlsquoAbdu Rahmanubnu Ouf Kissarsquo to show how ancient they are

കാമീൻ അതയലവറ ഹേീേല േിരയാടല കറം പിേിശം മികചലരചാർ അസലഹാേി രകാമാവതയലലവറ മഖതിരവലണലടിരഖാജാേി വാശം മാറാവത ിലരാവർ ാമം അേലദേഹിമാവല വപറലവറാവർ വലലലേിദീിൽ മാരലാ ശിചിടലരടാവർ

31

ചീമാരാവടറലറം പിേിശം മികചലരചാവർ ഒേമയിൽ രലലല തലാകം പിേിഞലവഞാവർ ഒകലകവകാടതലത സഹദായി ടലരാവർ

A number of Mala songs were written by known and unknown poets following the footprints of this song Muhiyudheen mala Badar mala Rifai mala Nafeesathu mala Manjakkulam mala Mampuram mala Malappuram mala and Muhdu mala are all popular Mala songs Depending on the common knowledge till today lsquoMuhyudheen Malarsquo written by Khazi Muhammed of Calicut is the earliest poem to have the poetrsquos name and written year printed It is stated in the song itself that it was written in the Malayalam calendar year 782

വകാലലലം വയലടലടവയലപതേണലടിൽ ഞാൻ വകാതലവതൻ ഇമലമാവലവ റലറയമലപതഞലഞമലമൽ മതലതം മാണികലകവം ഒലായി രകാതലത രപാൽ മഹിയദീൻ മാരലവ രകാതലവത ഞാൻ രലാകരേ

Muhiyudheen Mala praises the great scholar and spiritual teacher Sheikh Abdul Khader Jeelani

കപലപി അകതലതളലള വസലതവിവ രപാവല കാമാൻ ഞാൻ ിങലങവള ഖലലേകം എലരാരവർ രതീചലച വവചലചപലരപാൾ ഉറമലപ ചാലിടലട രപാൽ തിശ അവവേപലരപാഴം ആവണലണമളലരളാവർകളവ പറലലലാ എലളലള രചാലാവേ കളലളലവറ കയയലിവല വപാല വകാടതലരതാവർകിയിലലലാകലകാലം കിവയ വകാടതലരതാവർകേിഞലഞ മേതലതിലരമൽ കായായല ിറചലരചാവർ

Even though it has some idealistic flaws from the viewpoint of religion the poem is very beautiful It is older than Thunjathu Ezhuthachanrsquos Adhyatma ramayanam and itrsquos simplicity and originality is laudable The unique narrative style of Muhyudheen Mala could be seen later only in the works of Kunjayin Musliyar who was a great scholar and had a unique sense of humor lsquoKappappattursquo is a very beautiful metaphorical poem written by him The song starts with comparing human body to a ship

32

ചായൽ ഒേ കപലപലണലടല മകലകല ചാഞലഞവളലല പാണലടിചലചാവണാൻപത ീളം This ship is being attacked by four kinds of thieves

ാലണലടല കളലളർ ഉഴവല ചേലം ാണാവദ ാലം അതല ാലപാഗം മാലം തടിയിചലച രലാകേിമലമലം മൽഊവതല അസാസീലവമാല Wealth desire for the body men and the cursed devil are the four sea thieves

കണലടിടലടറിവാരാ കണലണിരലലല വപാടലടാ കാേരണാർ വചാലര വചാൽ രകടലടിരലലല വപാടലടാപണലടളലരളാർ വചാലലലിലല പതിേണലരടാ വപാടലടാ പയല തല പാലിലല കയലപണലരടാ വപാടലടാ പടലടം വപാളിഞലഞാൽ പറകലകാരമാ വപാടലടാ പാലം മറിഞലഞാൽ കടകലകാരമാ വപാടലടാ പണലണിയം വചാലലലാമാരകകരമാ വപാടലടാ രവടലടാളർ കാതിലല കടിടലരടാ വപാടലടാ

lsquoNoolmalarsquo is another devotional song written by Kunjayin Musliyar Itrsquos style is different from that of Mala pattu The poet expresses his love and respect to prophet Muhammed through the song and lists all the great qualities of the prophet He expresses his extreme desire to see the prophetrsquos face and ends the lsquoNool maduhursquo Kunjayin Musliyar who preached the religion with a sense of humor lived during 1700rsquos There are a number of famous jokes on him connecting Mangattachan and the King Zamorin Noolmala is 300 years old Muhiyudheen Mala and Noolmala have a difference of 130 years In between these two books we donrsquot know exatctly how many books were written lsquoValiya Naseehathu Malarsquo by Manakkantakathu Kunjikkoya Thangal is a poem written during that time He wrote it during Hijra 1052 Muslim women used to depend on this poem for basic religious education

33

ഈടം മഹലശറ ചടം വകാടമയിൽ വയതലതിേ രപാടലടികലകേയരമഖലേകൾ രതടം അലരേതലതല ഹഖകൾ കിടലടവാൻ തകലരകാവേപാതലതല പിടികടലവതലതിോ കടം പിടിയിൽ വിടതിമയമിവല കാണം മലകലകല സമഹായ കടകലകാേിൽ ാടം പലിശ ഭജിതലതളലളവർ പളലളാ ാശതലതിൽ വിങലങി കംവകാണലടവർ വീളം വീളം അവർ രമൽ ശശതലതാം കാഫിറം വിതറി പരലകലകടലടം രകറി ടകലകരമ

lsquoSafalamaalarsquo by Shujayi Moythu Musliyar is a song which reminds of Kunjayin Musliyarrsquos visionary songs It was written in Hijra 1316 He included things from the beginning of the world to the life of the prophet Here are few spiritual and philosophical advices

ാളില രപാകടലവട ാവളയാകടലവട ാരളകലകല ാവള ഈ ീളം വിടലടാടലവട ഓടല രകാടാ ഇടം വലം േണലരട ഓരോരോ സാ അതലതിൽ മാറലറങലങളണലരട ആടല ോലസലഥിതി േണലട രവവറ അൽ പകവലലവർകലകാേംഭപലരപവേ കടല വകാലലലങലങൾ മാസങലങലാഴലചലച വടികൾ കണകലകിൽ ിലായസിൽ തീർചലച വതടലിവർ ിലവ മണല വീടലടിരലകലക തലജം ീ രാകലകല വപാൻ വീടിരലകലകല അകകലകണല തറലാവക രാകലവകാല രമാടാ ഉൾസാേം ഓർതലതാൽ ഉറങലങാരമാ രകടാ മഖകണലണടയലകകലകൾ തറകലകടലവട മാടാ മടിടലട വപാലവചപലപിൽ മതലതണലടല രകടാ പകൽ കണലണടചലചാൽ ഇേളാരമാ വപാടലടാ പലതം പിടിചലചാൽ ഫജലർ ആരമാ വപാടലടാ തടലടി തറകലകൾ ഉറപലവപലത വപാടലടാ തിലാപഴതലതിൻ േചിവയലത വപാടലടാ ാടലടാലലപൽ വലലലല വിളയരമാ വപാടലടാ വപാടലടാ ിലമലതളലളിപലപിൻ രചാേകലകടലടാ പിൻ ഇലല കാടലടം വപാറകലകല വകാടലടാ വപടലടാരലാ ചതലത ചകമരലലലാ വപാടലടാ

34

പറിൽഉടൽകലകല േഹമാം വപാടലടാ മാം വേിപലപാൻ അലങലകാേമാവക മലതം ഭേിചലചിങലങ പിലതലം ആകാ മാരറം കാടലടിൽ ീ പഞലഞാലം രപാോ മതലതിൻ േഹർ കണലടല ചാടലയലം രപാോ കരലലലാലടലടായിേം വപാൻവിലകലകരലലല വകാടലട ിറയല കൽകലവകാേ കാശല കരലലല ഇവലലലല വചാലലലി ിറയലകലകാരമാ പരവ അലലലൽ പറഞലഞ മകടലടാരമാ വകാരവ വകാലലലം മലകലകില കലലപ കിടലടി കടാടിപാടല തതലതവയ കിടലടി വതലലലം ഒഴികഴിവിലലലരലലലാ കടലടി തലിഷലടം വിടലടാരമ രപാലിഷലടം കടലടി

The influence of mysticism could be seen in Safalamaala The poet doesnrsquot lock us in the prison of spirituality but he talks about a life of virtue based on dharma He evokes the powers of humanity and wakes up the soul

Moyinkutty Vaidyar and Chettuvay Pareekkutty were poets who created a new path different than the religious traditional Mappila songs While the traditional poems connected even the love stories to the lives of the saints and made it divine these poets gave poetic form to the raw emotions of the common man Moyinkutty Vaidyar (1852-1892) was the first poet to write a love story poem with all its true charm Even though he lived for only 40 years his contribution to Malayalam is unforgettable The poet who loved nature and flowers could evoke romance in the listeners He wrote an immortal love poem called lsquoBadarul Muneer Huznul Jamalrsquo Shooranadu Kunjan Pilla evaluated this as a genius work which all of the Keralites together if tried wouldnrsquot achieve now This is an example of his descriptive ability

പമാകളാരണ ഹസലൽ ജമാൽ പലാേതാളം മികലരത േീവി രഹമങലങൾ വമതലവത പണിചിതലതിേംാമങലങൾ എണലണിപറഞലഞാൽ തീോ വേതല ചിങലകാേം പണലവട േീവി

35

കമാകലകായലചലചകലക തപലപവമലതാം കതലതം തഖലതിൽ മേവം േീവി മേതകതലതകിലം വഞറിലതടതലത മാണികലകയലകലകയല േണലവടറിലത വീശിപേകലകിതലമടിയം കിതലതല വപേമാൾ കഴതലതം വചേിപം വകാണലടല കേിരപാൽ ഇടതം വലതിടലടലി കണലപിേി വവടലടിചലചഴടലടീടലിൽ വേിൽ മദം തേിതലവതരാകലകം പവിഴരപാലചലചണലടാവല രപാലചിേിതം വപാഞലചിേി തലവ ടചലചായലിൽ പമാതലരതവി വേവല തലിൽ

Moyinkutty Vaidyar also wrote well known battle songs like Badru Uhdu and Malappuram Including Saleekathu Kilathi maala and songs based on Panchatantra called lsquoElippadarsquo he wrote 12 khanda kavyas With this transformation initiated by Moyinkutty Vaidyar Mappila poets felt more freedom to choose their subject The number of subjects which were written upon later shows that Songs like lsquoThengaappattursquo and lsquoMangaappattursquowhich are connected to the Kerala culture were written Contemporary issues were written upon A number of poets came forward to sing against the superstitions and malpractices in the society Few lines from the poem lsquoDurachara Mardhanamrsquo by Marakkar Musliyar When false stories about Shaikh in Muthupetta and Koottayi Vellatha painting divinity on them were getting spread he satirically wrote

മതലതപലരപടലടകലകല രപായവർ വലര മഴവൻ കളവവല പലർലവ അതലതേം തലവ കടലടായി വവളലളം അതിാൽ പലർലതം കളലളം

There were talented women poets like P K Haleema V Ayishakkutty Kandathil Kunjamina and Puthooru Amina Sparks against abuse of women could be seen in some poems Puthooru Amina writes against treating women like a consumable object

36

ാലഭാഗവം വലിതാ പറയല വപങലവകടലട ഉമതിലം ലലല മാേവേ കിടലടവാൻ എികലകിവലലലാേ മടലടല മടലടിൽകിടലടവവേകലകം മാരരതര വിളികലകം മടലടരലാഗിയം ഉറലറിടം പരല ചകലകേവാകലകം ഒേപടി മകലകളങലങ കളകലകിലായാൽ അടകലകവളലാകലകം വപാടലടിപലവപാേിഞലഞലതാളാം വപാേിവവയിലതലതാകം ഓളം രപായി മറലവറാേ രതാപ കണലടപിടികലകം അയയലളാ-പേഷവേ പതി പതലിമാർകലക തീേം ഇവതലവതാേ രകാളാ

There was a stream of Mappila songs touching the social life The excitement of Indiarsquos freedom struggle could be seen in many Mappila songs of that time Many mappila poets like Nallalam Beeran were put into jail T Ubaid wrote to raise the national spirit

എലതി വിണലണിൽ പതതായല കേിിഴൽ കാണല തങലങി എല ലണലടൻ രഗാപേങലങൾndashതങലങളിൽ രചാദയലം തടങലങി ചിലതയാലിംഗലലണലടല തലവറndashവതളിമഖം കേിഞലഞ മങലങി ചീർതലതാ രമരതാ വിപതലതിൻ സചകൾ കണലടടങലങി

Mappila Literature researcher K M Ahammed wrote ldquoMappilas didnrsquot sing about the local rulers or the Kings They didrsquot fall short of desire for freedom or self respect It was Mappila song writers and singers who inspired the Muslims of Kerala to fight against any oppression whether of the local rulers or the imperialist Britainrdquo

37

Akbar Sadaka Pakshipattu should be included in the group of story-songs This poem written by Naduthopil Abdulla once gained astonishing popularity in Malabar The story and its presentation in the song would blow away anyone Clarity simplicity ease and the ingredients of unique vocabulary in Kasargodian Malayalam are the characteresitics of this poemThe poet belongs to a small shore side village in Kasargode sharing border with Karnataka The slang over there is a mixture of Malyalam and Kongani

Pakshipattu

38

A bird who had lived with her husband for 40 years is subjected to husbandrsquos suspicion for lying two eggs during one day and she gets thrown out of the nest The bird pleads prophet Muhammed to convince her husband that she was innocent The prophet replies that he would end her distress if she could bring her husband to his presence The bird says that he wouldnrsquot come if she asks and says the prophet should send one of his men to which prophet asks the whereabouts of her husband The bird says that it is beyond the tall Jabal Khubais and beyond Jabal Noor and beyond a field in a hill called Thurisina Mala where prophet Moosa was born The prophet sends Bilal to fetch the male bird Bilal went there and called the birdrsquos name twice but the bird pretended that he didnrsquot hear it When Bilal got angry and called for the third time the bird showed its beak outside and asked Bilal with arrogance- ldquowho are you you kid who called me by my namerdquo When Bilal said that prophet Muhammed send him Akbar Sadhaka- the bird replied that he knew all the 312 prophets but he he hadnrsquot heard about Bilalrsquos prophet and asks him to tell his prophet that Akbar Sadaka is calling him Bilal returns and tells this to the prophet and he sends Umar Akbar Sadaka repeats whatever was said to Bilal Then the prophet thinks that if his son in law Ali was there he would have brought the bird there Ali was at a distance of 93 days gone for a battle Ali knows about Muhammedrsquos thought through dream Ali arrives at the prophetrsquos presence during Subhi morning prayer on his horse named Dul Dul It happened so because Allah asked Jibreel to shrink the earth Ali goes in search of Akbar Sadaka When Akbar Sadaka didnrsquot listen for the first two calls Ali called him for the third time in a manner that the sky and earth shivered Akbar Sadaka called Ali as Chinkapuliyar (the lion Ali) The bird said the same things as before to Ali also Ali replied that Muhammed is the 313th prophet Then the bird asked him if there was a prophet like that why was he not keeping the fourth veda in tact When Ali asked him to explain he said that the dear daughter of a sahabi named Ibnu Ubaidulla was kidnapped by Ifreeth jinn on the 3rd day of her birth and she is being brought up as an infidel for the last 16 years Why is that your prophet is not able to save herAli after hearing this marches towards King Ifreethrsquos fort There is a cave covered with a huge stone on the right side of Thurishina hill

The Story

39

It is written on it that if a human being enters into the cave he will be burnt to ashes Ali ties his horse on the stone itself and enters the fort Then Ali sees a large ocean and two huge serpents guarding it Those serpents recognizes Ali The serpents gets Ali into the fort on some conditions Then Ali sees a tree The tree tries to send Ali back but he doesnrsquot listen The tree gives keys for all the seven forts to Ali on some conditions Ali witnesses perplexing sights on opening every fort In the seventh fort Ali sees the girl who was abducted by Ifreeth guarded by a jinn Ali wakes her up Th girl says that only Ali from Mecca could enter the fort like he did She says that Ifreeth had gone for a hunting party and the sounds of his return could be heard Ifreeth on entering sees that all the forts were open and asks the girl about it Ifreeth says that he could smell man he could smell Ali When he screams and boasts that if he sees Ali he would burn him to ashes Ali jumps in front of him Ali asks Ifreeth to believe in islam but Ifreeth resents Ali then fights with the Kingrsquos guards In the end Ifreeth falls like the Uhdu hill Ali takes the girl along with him and reaches the place where Akbar Sadaka lives With the first call itself the bird greats him with saying ldquolabbaykum labbaykum labbaykumrdquo Akbar Sadaka goes along with Ali towards prophetrsquos presence saying that he is now convinced that Muhammed is the prophet Akbar Sadaka tells the prophet about his suspicion on his wife The prophet replied that it was a Kudrath (blessing from Allah) and the bird gets convinced Akbar Sadaka asks the prophet for forgiveness He takes his spouse along with him to the nest Ibnu Ubaidullarsquos daughter describes all the events happened in while she was kept in the fort In this fashion the story in the song ends happily

40

One of the most notable period in the Malayalam literature begins with Kilipattu Even though Thunjathu Ezhuthachan was the central point of this stream there are many other kinds of works like Champukkal Aattakathakal and Thullalukal Many kilippattu were written after Thunjan Even though Kilipattu are written like a bird is made to sing there are other songs in which goose coil and beetle sing the song They also could be included in the category of Kilipattu In the Akbar Sadaka song the bird asks the prophet Bilal Umar and Ali two ethical questions in poetic form The bird talks to each one of them The song could be read as praising chastity of woman Even though in the beginning the bird talks down of Muhammed in the end he apologizes and does as the prophet says Unlike Ezhuthachan who used sophisticated verses to talk about the ethical issues Naduthopil has used some perspectives which existed then and wrote about some philosophies in a not so serious manner Pakshipattu could be seen as a Mappila version of Kilipattu Those who blame Pakshipattu for contempt of the prophet should rethink based on what is said above

Kilipattu

41

Pakshipattu is a story about the loss of faith and replacement of it Stories about miracles were always used from the ancient times to spread religious belief Almost every prophet who were mentioned in Quran had many miracles associated with them They were meant to make the people of their times believe that the prophet is capable of doing things with the blessing from Allah which are not possible by normal people Many of the miracles were very majestic like splitting of the moon during Muhammedrsquos time and like the ocean split and made way for Moses There is a story about Cheraman King in Kerala who lived during the same time during when the prophet was alive that he saw the moon splitting and he converted to Islam These stories are intented make people believe that there is a power which could do any thing things majestic and beyond what they could think of In the story of Akbar Sadaka initially when the bird is asked to come see the prophet he talks down on him saying that he didnrsquot know about a prophet named Muhammed If there was a prophet named Muhammed why would such a dare thing happen like what Ifreeth did How would it happen so that daughter of a sahabi was taken away when she was just 3 days old and now itrsquos 16 years she had been held in captivity and kept as an infidel by a jinn Akbar Sadaka has lost faith in Muhammed that he was the prophet of Allah and Ali is engaged in a mission to restore it Ali enters the forbidden cave and encounters many supernatural occurrences like talking snake with 80 hoods and talking trees When he opens the forts by the keys given by the tree he sees many more miracles like fire by its own net which gets thrown by its own arrow which gets shot by its own and a wand which hits by its own afort in which a thousand women were sleeping while standing a thousand women were sleeping while sitting a thousand women were laying and sleeping Finally when he meets Ifreeth he is defeating a Waseer (guard) of Ifreeth who is 40 times bigger than Ali who had eaten 40 camels and drank 7 barrels of water Ali throws him thousands of yards up in the sky On falling down the Waseer says that if Ali catches him so that he wont die he would believe in islam Ali saves Waseer but he still doesnrsquot keep his word Ali throws him up again This time also when coming down the Waseer says the same Ali trusts him again but Allah sends Jibreel to strike Alirsquos hand so that

Story of Faith

42

the Waseer falls down and no more cheats Ali When Ali is back along with the girl a deed which would not have been possible if not for blessing from Allah and knowledge of Muhammed and valiance of Ali Akbar Sadaka becomes convinced that Muhammed is Allahrsquos prophet His faith in Muhammed and Islam is restored He goes to Muhammedrsquos presence and asks his question that how could his wife lay an egg which is not his Muhammed assures him that his wife is innocent and it was a blessing from Allah Akbar Sadaka gets convinced because it is Allahrsquos prophet who have said so He has restored his trust in his wife also

43

Shias are a group of Muslims who give more importance to Ali than other Khalifas Ali was the fourth Khalifa and one of Muhammedrsquos first disciples He was prophetrsquos close relative and used to write down Vahiyu (messages of Quran revealed to Muhammed through Jibreel from Allah)for him He was one among the ten people whom the prophet gave news of assured entry to heaven Alirsquos mother had given him the name Haider which means lion But he was known in the name Ali (one who is in heights)which his father called him Ali grew up in Muhammedrsquos house under his guidance It helped him to learn good characteristics early in life He didnrsquot lower his head in front of any idols when idol worship was very prominent in Mecca It was the prophetrsquos wife Khadeeja who believed in Muhammed first and second it was Ali The brave Ali was ready to die protecting Muhammed The prophet had married his youngest daughter Fathima to Ali Ali had fought in the battles of Badr Uhud Hantak Khaibar and Hunain In his last days the prophet came to the mosque supporting his hand on Alirsquos shoulder Ali had a main role in the death ceremony of the prophet Historians records that Ali had expectation that prophet would select him as his successor Knowledge bravery justice and simple life were some of his qualities He had every means to lead a luxurious life but he didnrsquot lead one He bought the same kind of dress for him self and his servant He went to the market himself and carried things from there to home by himself He lead a very simple life

There are several reasons for Alirsquos rule as the fourth Khalifa not being a complete success Many had lead an opulent life because of the prosperous times before Many people turned against Ali who instructed a simple life and strict control in money transactions So he didnrsquot get the support of people who wanted a luxurious life Another reason is the indiscipline of people who were with Ali Some people deliberately tried to create trouble Ibn Sabu was the one behind that Constant attempts were made to evoke the emotions of blind favoritism and person worship which Islam strongly forbids among people which made them to hate each other Propaganda that Ali being close relative was the righteous successor of Muhammed to be the first Khalifa and that right was snatched

Alirsquos history

44

away from him was spread by them Even though Ali publicly and clearly denied that claim in places like Egypt Bazra Koofa and Yemen wrong thoughts got spread Efforts of enemies of Islam to attack the religion from within itself started to see success Troubles grew as because of the differences in thinking and polarizations Tendencies of animosity created problem like in the time of Uzman The group of people who stood for Ali naturally portrayed his character in a higher position It is a result of this that a group among world Muslims do glorify Ali Viewing from this back ground pakshipattu have influenced Kerala Muslims in Shiaism

45

Naduthoppilrsquos Pakshipattu have faced a lot of criticisms from the beginning Some scholars have even banned reading it because it tells a fictitious story about the prophet The criticisms are that there is no such an event in the history and it is non-islamic and it would create misconceptions in the society All these criticisms should be looked upon but there is another dimension to it which everybody agrees that is itrsquos popularity This is a song which have been read sung and enjoyed by the common muslim a lot Thousands of its copies got printed Clarity in language simplicity in representation appropriate abstractions and augmentations and crystal clear language are the qualities of PakshipattuIt became popular because it is entertaining The male bird expelled his wife because he had doubt in her chastity His need to save the girl in Ifreethrsquos fort reflects his opinion to protect womanrsquos morality Ali does this adventure because he recognizes it The issue which the female bird raises in front of the prophet is also the same The song suggests that man and woman should trust each other

Criticisms

46

Pakshipattu is full of awesome picturisations The age of Akbar Sadaka is not mentioned in pakshipattu The poet gives us clues to guess it in a strange and beautiful way

പേിശിൽ ഈ ഭമിയിൽ ിൽകലകല കാലതലതല പേിവശാതലത ഭമി ഞാൻ അഞലച ിറം കണലട മലപിാൽ ഭമി അതല വപാല ിറമായി പിലവയാ ഭമി അതല വവളലളിതലതറയായി വവളലളിതലതറരപായി വചലപതറയായി വചലപതറരപായി ഇേലപ തറയായി മണലണതറയായിടലടഞലച റലറാണലടായി (I have seen earth in five colors It was golden in the beginning Then it became silver Then it turned bronze and then iron It has been 500 years since it has turned earth colored)

The scientific basis of this transformation should be questioned But the transformation of time and space have been beautifully illustrated in these lines If inspiring awe in the readerrsquos mind is an element of beauty in literature Naduthopil have brought his readers to the bring of itാലലപത ചവിടലട വകാണലവടതലതി ഇമാമലി (Imamali reached in just forty steps) അലതവിസലേലതിതമായി കിടകലകല കടൽ (the sea which extends till infinity) അതിലവറ കാവൽകലകാോയി േണലട ാഗങലങൾ ആ ാഗങലങളവട വലപലപം ഉദയമാം വതാടലട അസലതമം വവേയാണല (it is guarded by two snakes the length of those snakes extends from sunrise to sunset) These lines remind us of Muhyudheen Mala

ആകാശതലതിൻ മീവത ഭമികലക താവഴയം അവവേവകാടിീളം അതലതിേയരളലലാവർ (The one whose size of flag is from above the sky to below the earth)

To provide thought which guide you to infinity is characteristic of Quran It may be Quranic influence that lead mappila poets to use that kind of imagination The snake called Ibnu Umair in the song has 80 heads and 80 hoods Ali crosses the ocean sitting on it Ibnu Umair tells the marvels of the fort like this

Imagination in the Song

47

തനനാലെ കതതനന വാളണടാ കകാടടയിൽ തനനാെടികകനന ദണടണടാകകാടടയിൽ തനനാലെ കതതനന തീയണടാ കകാടടയിൽതനനാലെ വീശനന വെയണടാ കകാടടയിൽ(In the fort there is a sword which strikes by its own a pole which hits by its own a fire which burns by its own and a net which gets thrown by its own )

Magic in depiction not scientific reality is becoming evident in these lines Minds of readers and listeners get lit with wonder The depiction of things inside Ifreethrsquos fort makes evident the dangers and adventure Ali has to go through to save the girl For this poets have been using myths proverbs and supernatural powers since centuries This unique method of depiction leads the song to fulfill its purpose

48

Ali fights bravely to protect the fourth Veda Alirsquos bravery becomes evident only when the reader is convinced of his enemyrsquos huge power In Miltonrsquos world classic Paradise Lost the poet depicts devil as one with extraordinary power it was to show the greatest might of God A human level representation of that is shown in pakshipattu Even when it is agreed that the events in this story are impossible the poet tells a truth which the human race has to be convinced which is to bring purity in life The reading of Naduthoppilrsquos Pakshipattu becomes creative only when that is understood Using the secondary imagination which Coleridge says genius people possess like Aristotle had proved before imagination becomes creative this could be experienced by the reader on careful reading of Pakshipattu Like moral stories and parables the poet presents Pakshipattu Writers write stories and songs like parables to present philosophies

The prophetrsquos philosophy that even a bird should be given justice should be noticed It shouldnrsquot be meant that Pakshipattu is completely righteous There are attempts to patronize great men like Bilal and Umar who had led a saintly life The song even patronizes prophet Muhammed who is called the Darling of the Mankind But when he realizes his mistake Akbar Sadaka asks for forgiveness The poet in his excitement to praise Ali would have forgotten and written things which shouldnrsquot have been written It would be appropriate for the reader to forgive the poet for the prophetrsquos teaching was to forgive even your enemy

Message in the Song

49

There are few things which are entirely non-Islamic in Pakshipattu They shouldnrsquot by any means could be justified The serpents who guard the sea asks a favor in return of helping him cross the sea The serpents says- ldquoYou are the one who gives the card to enter paradise during the day of Khiyamat give us also cards during that dayrdquo Ali replies that he would give him a great card This is completely wrong according to Islamic principles because even the prophet canrsquot decide who enters heaven So those lines are absurd The concept that tree bends for men has beauty It is okay if its a display of respect but its impossible according to Islam The tree also has a wish since it is a Sunnath for muslims to brush teeth the tree asks to give him that Sunnath This even is also not possible In the end of the song the poet pleads to Allah to forgive him for any mistakes in the song he had committed

Errors

50

Mahathaya Mappila Sahithya Paramparyam- C N Ahammed Moulavi K K Muhammed Abdul Kareem

Mappila Shaili- N K A Latheef

Muslim Samoohika Jeevitham Malayala Novalil- Jamal Kochangadi

Pakshipattu Oru Punarvayana- Ibrahim Bevinja

Muslimingalum Kerala Samskaravum- P K Muhammed Kunji

Mappila Muslims of Kerala- Rollan E Miller

Islam in Southern India- W P Warren

Mappilapattinte Thayverukal- V K Kutty

Arabi Sahithyam- Prof V Muhammedali

Onninte darshanam- M N Karassery

Kozhikotte Muslimkalude Charithram- Parapil Muhamed Koya

Islam VIjnana Kosham

Keralathinte Samskarika Charithram- P K Gopala Krishnan

Bibliography

51

Mr M A Abdu Rahman

Prof Abdul Satar

Mr Abdulla Mogral

Mr V Abdul Gafoor

Social Revolution in a Kerala Village- Dr A Ayyappan

The Cultural Heritage in ndia- Edited by haridas Bhatacharya

Bharateeya Chinta- K Damodaran

The Growth of Islamic thought in India- Dr Tharachand

Cochin State Manual- C Achutha Menon

Courtesy

52

53

54

24

Mappila Songs

25

Music and arts have a timeless influence on the society It is the medium through which creativity has been transferred from generations in written and oral forms even to the illiterateIt allowed the working class enjoy the sweetness and bitterness of literary creative experience

Like in any other society Mappila songs are result of the Muslim invasion in the Malayali coasts Evidently Mappila songs should be seen as a metaphor for the creation of social awareness It is very unscientific to approach arts and music with a consideration to age grouping because its not distant for even the illiterate

Mappila songs Arabi-Malayalam becomes relevant because of the cultural originality in their tunes which came from generations to generations The creativity in the tunes is of importance because it is known to even the illiterate Folk songs reflect life in them unlike the short-lived instrumental music in films A scientific research is necessary in the field of mappila songs in which magical realism flows though itrsquos veins

For women whom education and literacy were a distant dream particularly the Muslim women Mappila songs were a medium which united different generations together To the Muslim women to whom education were prohibited Mappila songs were a rising song given by the invasive Muslim civilization Other religious groups like Christians also had their own folk song tradition which had the same consequences

The presence of a semitic society came to Kasargode along with the ship of Malik Deenar Sermons didnrsquot establish the presence of that society and make it stand the test of time They successfully got mixed with the native culture in KeralaAs a result of that kind of unification that a mappila song culture is prevalent for generations in the Mogral village in Kasargode More than an inborn talent music is life itself for them

Mappila songs were rising songs and declaration of freedom for Muslim women who were denied education by the vested interests

Mappila SongsIntroduction

26

of priesthood and male domination The acceptance to mappila songs in which the prophet and birds were the characters was beyond what their author had thought The lsquomalarsquos (songs) are rich with hero worship and there are stories about heroines also like in Nafeesathu Mala

Music is used in medical treatments now It is not so long before that to console a woman giving pregnancy women sat around her and sang Nafeesathu Mala There were songs to give spirit to the warrior going for battle There are lullabies and satirical songs in Arabi-Malayalam which still people sing

Many Arabi-Malayalam songs are influenced by magical realism The messages from the immortal art forms and even the doubts which they awake influence peoplersquos minds Theatre and music have an integral part in the social changes in Kerala Literacy was the guiding light for renaissance Art can shed light in peoplersquos minds and trigger revolution Even though there are Mappila songs in Arabi-Malayalam and pure Malayalam which influence people irrespective of their age beyond entertainment itrsquos influence spreads on the backdrop of God worship and hero worship therefor mappila songs in Arabi-Malayalam are treasures in language and culture They become ever living because of the clarity in their cultural background

Art and music forms are symbols of a live society Arabi-Malayalam songs could be seen as agents of indirect woman empowerment

There are Mappila songs for every occasion like birth death marriage feast offerings to God football agriculture battles and loveThere are Mappila songs in kannada also There are set rules and grammar for this range of music Encouraging language is encouraging humanity The works of TUbaid and Moyikutty Vaidyar should be studied closely These are invaluable assets for present from the past A new generation of Mappila song writers and instant poets are a unique experience in the village of Mogral A generation in whose

27

veins the sweet tunes of Mappila songs are dissolved will makeanyone wonder The style of their singing underlines the humanitarian face of music It is not only language but also the culture which is being transferred with the songs Mappila songs are guiding lights in the journey of life

Arabi-Malayalam which shed the light of informal education for the Muslim woman who was denied literacy and education could only be seen as a streak of light in the dark cloudy sky when viewed through the rear view mirror of time Pakshipattu written on Khalifa Ali radiating hero worship could be read on the grounds of Shiaism Mappila songs have turned to the form of worship and offering to God in certain sects

Mappila songs shouldnrsquot be rated on the basis of new trends and popularity votes of today This poetic stream of self expression should be read on the basis of literary values as well as its influence on social and cultural spaces

For the people of a Holy book which called itrsquos people to read and recite Mappila songs are steel swords It is not only poetic justice that like the ishals which doesnrsquot stop raining and changes night into day centuries ago it was the Islamic invasion that gave the magical wand of magical realism to Spain

28

Mappila songs have a very important place in the songs of Kerala G Shankara Pilla says ldquo It may be difficult for one to enter into the complex lsquoManipravalamrsquo(mixed language) of Arabi-Malayalam into its poetic devices and decorations but once these hurdles are crossed a magical world of is awaiting himrdquo Many poems rich with poetic devices such as upamalangaram ulprekshalangaram and uniuqe ideas are there The rhyming sequences in Mappila songs leave poets of other language perplexed The main kinds of rhyming are kambi kazhuthu valkkambi and valinmel kambi Unique vrithams (essentially a tune or a rhythm) are speciality of mappila songs The songs which are bound to the rules are more beautiful Many different branches like padappat (war song) kissappatu(story song) mangalappattu(wedding song) maduhu pattu(stories of saints) thalolappattu(lullabies) upadeshappattu(advice songs) and malappattu(offering song) The songs of our grand parents come from a time beyond our perception handed over through many generations

There are many songs printed in Arabi-Malayalam whose author or the time which they were written are unknown Aadi mutual puranam Oppana murukkam Mylanjippattu Mazhaya ammayippattu Pazhaya Mihraj pattukal Hakhana Kombu Vakavalippattu Daniel nabi kissappattu Isa nabi kissappattu Thrikkalyanappattu Noolmala khanda kavyam Prophet Ibrahim kissappattu Pazhaya valiya kachavadappattu Jaufar thayyarppattu Mundirbunuaveel kissappattu Pazhaya yaseed pattu Falurathul khudsu oppanappattu Aandu hashu pattu Puthiya thrikkalyanappattu Muthumala multhasiminte pattu Malik ibnu deenar kissappattu and Vafathu kissappattu are only few of them There are many other handwritten poems also Among these is the ldquoMappila Ramayanamrdquo which Dr M N Karassery discovered The mappila flavor in the song is very interesting

കലം മലയം രകറികലകീഞലഞ വശമലപഞലവഞേകലകം വലവാേ സലദേിലാവണലവറ വപങലങളമലമാ രപാലവപേതലവതാേ പാതാളതലതിവല സൽതലതരാവേ മിലം വപാചലചണി കമമണി േീവി ശർപണഖകാലകലവകടി ഹലാകലകി സൽതലതാൻ മയയതലതായി ശീലംരകടലരടാൾകലകിലം രവണം മാപലപിളവയാല

Mappila Songs History and InfluenceTranslated from the original aricle Mappila Pattukal from the study Mappilasaili by NKA Latheef published by Vachanam Books Calicut First published July 2010

29

ആങലങളലാവണ ോജാരവാടല സങലങതിവശാലലലിവപങലങളല കണലടാൽ സമമതമാവണലവേവശാലലലി

These are few lines from Mappila Ramayanam It has similarities to the folksongs from Northern Kerala called lsquoVadakkan apttukalrsquo C N Ahammed Moulavi and K K Muhammed Abdul Kareem found two epic poems unpublished and authors anonymous One of them tells history of the battle of Badar and the lines are very ancient The other epic poem is lsquoRausulgulrsquo which gives historic description Few lines from the part which talks about the valor of Hazrath Ali

ആകം അസദലലലതങലങൾ അലലവത പലിരപാൽ പടയിൽ വീകം അലിയാർ സിഫതലതം വിേതലതവതാേല പാേിൽ

Many of the songs by anonymous poets are very popular lsquoAadhi muthal puraanamrsquo is a very ancient wedding song lsquoOppana murukkamrsquo is also a very old song

മാണികലകാമണിമതലത മഹമലമദിാ മഹേലേതാൽ യദർതളലളാ തിേിരാകലകാരല തിേിരാകലകം തിേിവവാളിവതിാവല തിേിവവാളി വവമലപിദിമിർ വപാങലങി

The style of ancient lsquoMylanchirsquo songs go like thisമണിമറയിൽ സവേലകലകം തലിലാവയ പീഡം അപലപീഡം ഏറിപലരപായല ഒപലപ വവകലരകണം ഒപലപ കാണാൻ വപേിരയാൻ തണ രവണം വപേിമയിലളലള മലാഇകലകലമാേം സഫല ഒപലപിചലചളലള മലാഇകലകതലവതലലലാേം വിശവയലിവയലലലാേം ഒേമിചിേലാവേ

Old lsquoAmmayippattursquo is a witty songഅപലപങലങൾ പലവിധം വകാടതലതമലമായി അലങലകാേം മികചലരചമാൽ വകാടതലത മലംആടവാൻ ആളകൾ വപൻേലടിയകൾ വയതലതിോരതടവാൻ കാകലക അളിയൻ ഹാജർ

30

A list of Mappila dishes and drinks could be seen in the song There are songs which lists all the jwellary and dress items used by Mappila women There are many Kissa songs(songs describing story of heroes) written by anonymous poets Most of them are epic stories about prophets and saints Following is a song about Jesus Christ called Isa Nabi Kissappattu This song was found and published by the first ever Mappila translator of Quran Mayan Kutty Elaya Relying on lines from Quran and Bible the poet writes

ഒേ വാകലകം ായൻവയലലിചലച ഉതലതിേം രകടലടാരോ ഉതലതലറാൻ മണലണലമർയം താം അരമാദം അേിവയ ജിേല േീൽ ഉേതലതല മണലണലടതലരതാതംരപാൾ ആദേവരലലലാേി പയലതല പളലളയിൽ ആയതയല പിേിഞലഞ അവിടലല അലല ജിേല േീൽ ഉശർല രപായല പിശകാവത മങലകവയറലറില ഈശാേി വചാലാേല

The tales of prophets and saints could also be seen in lullabies which follow oppana songs Lines from a lullaby which touches the childhood of prophet Muhammed

താരലാലം താരലാലം താഹാ േിരയ താരലാലം വകാളലളലാൾ തായി ഹലീമാതാലതലതിൽ അലലലംരപാൽ എലലലാം വലിതാൻ താമേപമണം ാളിൽ ഹലീമാ

lsquoMalappattursquo (offering songs) are a special branch of mappila songs They are about the lives of saints honoring them There are many anonymous songs in this category also Following are few lines fromlsquoAbdu Rahmanubnu Ouf Kissarsquo to show how ancient they are

കാമീൻ അതയലവറ ഹേീേല േിരയാടല കറം പിേിശം മികചലരചാർ അസലഹാേി രകാമാവതയലലവറ മഖതിരവലണലടിരഖാജാേി വാശം മാറാവത ിലരാവർ ാമം അേലദേഹിമാവല വപറലവറാവർ വലലലേിദീിൽ മാരലാ ശിചിടലരടാവർ

31

ചീമാരാവടറലറം പിേിശം മികചലരചാവർ ഒേമയിൽ രലലല തലാകം പിേിഞലവഞാവർ ഒകലകവകാടതലത സഹദായി ടലരാവർ

A number of Mala songs were written by known and unknown poets following the footprints of this song Muhiyudheen mala Badar mala Rifai mala Nafeesathu mala Manjakkulam mala Mampuram mala Malappuram mala and Muhdu mala are all popular Mala songs Depending on the common knowledge till today lsquoMuhyudheen Malarsquo written by Khazi Muhammed of Calicut is the earliest poem to have the poetrsquos name and written year printed It is stated in the song itself that it was written in the Malayalam calendar year 782

വകാലലലം വയലടലടവയലപതേണലടിൽ ഞാൻ വകാതലവതൻ ഇമലമാവലവ റലറയമലപതഞലഞമലമൽ മതലതം മാണികലകവം ഒലായി രകാതലത രപാൽ മഹിയദീൻ മാരലവ രകാതലവത ഞാൻ രലാകരേ

Muhiyudheen Mala praises the great scholar and spiritual teacher Sheikh Abdul Khader Jeelani

കപലപി അകതലതളലള വസലതവിവ രപാവല കാമാൻ ഞാൻ ിങലങവള ഖലലേകം എലരാരവർ രതീചലച വവചലചപലരപാൾ ഉറമലപ ചാലിടലട രപാൽ തിശ അവവേപലരപാഴം ആവണലണമളലരളാവർകളവ പറലലലാ എലളലള രചാലാവേ കളലളലവറ കയയലിവല വപാല വകാടതലരതാവർകിയിലലലാകലകാലം കിവയ വകാടതലരതാവർകേിഞലഞ മേതലതിലരമൽ കായായല ിറചലരചാവർ

Even though it has some idealistic flaws from the viewpoint of religion the poem is very beautiful It is older than Thunjathu Ezhuthachanrsquos Adhyatma ramayanam and itrsquos simplicity and originality is laudable The unique narrative style of Muhyudheen Mala could be seen later only in the works of Kunjayin Musliyar who was a great scholar and had a unique sense of humor lsquoKappappattursquo is a very beautiful metaphorical poem written by him The song starts with comparing human body to a ship

32

ചായൽ ഒേ കപലപലണലടല മകലകല ചാഞലഞവളലല പാണലടിചലചാവണാൻപത ീളം This ship is being attacked by four kinds of thieves

ാലണലടല കളലളർ ഉഴവല ചേലം ാണാവദ ാലം അതല ാലപാഗം മാലം തടിയിചലച രലാകേിമലമലം മൽഊവതല അസാസീലവമാല Wealth desire for the body men and the cursed devil are the four sea thieves

കണലടിടലടറിവാരാ കണലണിരലലല വപാടലടാ കാേരണാർ വചാലര വചാൽ രകടലടിരലലല വപാടലടാപണലടളലരളാർ വചാലലലിലല പതിേണലരടാ വപാടലടാ പയല തല പാലിലല കയലപണലരടാ വപാടലടാ പടലടം വപാളിഞലഞാൽ പറകലകാരമാ വപാടലടാ പാലം മറിഞലഞാൽ കടകലകാരമാ വപാടലടാ പണലണിയം വചാലലലാമാരകകരമാ വപാടലടാ രവടലടാളർ കാതിലല കടിടലരടാ വപാടലടാ

lsquoNoolmalarsquo is another devotional song written by Kunjayin Musliyar Itrsquos style is different from that of Mala pattu The poet expresses his love and respect to prophet Muhammed through the song and lists all the great qualities of the prophet He expresses his extreme desire to see the prophetrsquos face and ends the lsquoNool maduhursquo Kunjayin Musliyar who preached the religion with a sense of humor lived during 1700rsquos There are a number of famous jokes on him connecting Mangattachan and the King Zamorin Noolmala is 300 years old Muhiyudheen Mala and Noolmala have a difference of 130 years In between these two books we donrsquot know exatctly how many books were written lsquoValiya Naseehathu Malarsquo by Manakkantakathu Kunjikkoya Thangal is a poem written during that time He wrote it during Hijra 1052 Muslim women used to depend on this poem for basic religious education

33

ഈടം മഹലശറ ചടം വകാടമയിൽ വയതലതിേ രപാടലടികലകേയരമഖലേകൾ രതടം അലരേതലതല ഹഖകൾ കിടലടവാൻ തകലരകാവേപാതലതല പിടികടലവതലതിോ കടം പിടിയിൽ വിടതിമയമിവല കാണം മലകലകല സമഹായ കടകലകാേിൽ ാടം പലിശ ഭജിതലതളലളവർ പളലളാ ാശതലതിൽ വിങലങി കംവകാണലടവർ വീളം വീളം അവർ രമൽ ശശതലതാം കാഫിറം വിതറി പരലകലകടലടം രകറി ടകലകരമ

lsquoSafalamaalarsquo by Shujayi Moythu Musliyar is a song which reminds of Kunjayin Musliyarrsquos visionary songs It was written in Hijra 1316 He included things from the beginning of the world to the life of the prophet Here are few spiritual and philosophical advices

ാളില രപാകടലവട ാവളയാകടലവട ാരളകലകല ാവള ഈ ീളം വിടലടാടലവട ഓടല രകാടാ ഇടം വലം േണലരട ഓരോരോ സാ അതലതിൽ മാറലറങലങളണലരട ആടല ോലസലഥിതി േണലട രവവറ അൽ പകവലലവർകലകാേംഭപലരപവേ കടല വകാലലലങലങൾ മാസങലങലാഴലചലച വടികൾ കണകലകിൽ ിലായസിൽ തീർചലച വതടലിവർ ിലവ മണല വീടലടിരലകലക തലജം ീ രാകലകല വപാൻ വീടിരലകലകല അകകലകണല തറലാവക രാകലവകാല രമാടാ ഉൾസാേം ഓർതലതാൽ ഉറങലങാരമാ രകടാ മഖകണലണടയലകകലകൾ തറകലകടലവട മാടാ മടിടലട വപാലവചപലപിൽ മതലതണലടല രകടാ പകൽ കണലണടചലചാൽ ഇേളാരമാ വപാടലടാ പലതം പിടിചലചാൽ ഫജലർ ആരമാ വപാടലടാ തടലടി തറകലകൾ ഉറപലവപലത വപാടലടാ തിലാപഴതലതിൻ േചിവയലത വപാടലടാ ാടലടാലലപൽ വലലലല വിളയരമാ വപാടലടാ വപാടലടാ ിലമലതളലളിപലപിൻ രചാേകലകടലടാ പിൻ ഇലല കാടലടം വപാറകലകല വകാടലടാ വപടലടാരലാ ചതലത ചകമരലലലാ വപാടലടാ

34

പറിൽഉടൽകലകല േഹമാം വപാടലടാ മാം വേിപലപാൻ അലങലകാേമാവക മലതം ഭേിചലചിങലങ പിലതലം ആകാ മാരറം കാടലടിൽ ീ പഞലഞാലം രപാോ മതലതിൻ േഹർ കണലടല ചാടലയലം രപാോ കരലലലാലടലടായിേം വപാൻവിലകലകരലലല വകാടലട ിറയല കൽകലവകാേ കാശല കരലലല ഇവലലലല വചാലലലി ിറയലകലകാരമാ പരവ അലലലൽ പറഞലഞ മകടലടാരമാ വകാരവ വകാലലലം മലകലകില കലലപ കിടലടി കടാടിപാടല തതലതവയ കിടലടി വതലലലം ഒഴികഴിവിലലലരലലലാ കടലടി തലിഷലടം വിടലടാരമ രപാലിഷലടം കടലടി

The influence of mysticism could be seen in Safalamaala The poet doesnrsquot lock us in the prison of spirituality but he talks about a life of virtue based on dharma He evokes the powers of humanity and wakes up the soul

Moyinkutty Vaidyar and Chettuvay Pareekkutty were poets who created a new path different than the religious traditional Mappila songs While the traditional poems connected even the love stories to the lives of the saints and made it divine these poets gave poetic form to the raw emotions of the common man Moyinkutty Vaidyar (1852-1892) was the first poet to write a love story poem with all its true charm Even though he lived for only 40 years his contribution to Malayalam is unforgettable The poet who loved nature and flowers could evoke romance in the listeners He wrote an immortal love poem called lsquoBadarul Muneer Huznul Jamalrsquo Shooranadu Kunjan Pilla evaluated this as a genius work which all of the Keralites together if tried wouldnrsquot achieve now This is an example of his descriptive ability

പമാകളാരണ ഹസലൽ ജമാൽ പലാേതാളം മികലരത േീവി രഹമങലങൾ വമതലവത പണിചിതലതിേംാമങലങൾ എണലണിപറഞലഞാൽ തീോ വേതല ചിങലകാേം പണലവട േീവി

35

കമാകലകായലചലചകലക തപലപവമലതാം കതലതം തഖലതിൽ മേവം േീവി മേതകതലതകിലം വഞറിലതടതലത മാണികലകയലകലകയല േണലവടറിലത വീശിപേകലകിതലമടിയം കിതലതല വപേമാൾ കഴതലതം വചേിപം വകാണലടല കേിരപാൽ ഇടതം വലതിടലടലി കണലപിേി വവടലടിചലചഴടലടീടലിൽ വേിൽ മദം തേിതലവതരാകലകം പവിഴരപാലചലചണലടാവല രപാലചിേിതം വപാഞലചിേി തലവ ടചലചായലിൽ പമാതലരതവി വേവല തലിൽ

Moyinkutty Vaidyar also wrote well known battle songs like Badru Uhdu and Malappuram Including Saleekathu Kilathi maala and songs based on Panchatantra called lsquoElippadarsquo he wrote 12 khanda kavyas With this transformation initiated by Moyinkutty Vaidyar Mappila poets felt more freedom to choose their subject The number of subjects which were written upon later shows that Songs like lsquoThengaappattursquo and lsquoMangaappattursquowhich are connected to the Kerala culture were written Contemporary issues were written upon A number of poets came forward to sing against the superstitions and malpractices in the society Few lines from the poem lsquoDurachara Mardhanamrsquo by Marakkar Musliyar When false stories about Shaikh in Muthupetta and Koottayi Vellatha painting divinity on them were getting spread he satirically wrote

മതലതപലരപടലടകലകല രപായവർ വലര മഴവൻ കളവവല പലർലവ അതലതേം തലവ കടലടായി വവളലളം അതിാൽ പലർലതം കളലളം

There were talented women poets like P K Haleema V Ayishakkutty Kandathil Kunjamina and Puthooru Amina Sparks against abuse of women could be seen in some poems Puthooru Amina writes against treating women like a consumable object

36

ാലഭാഗവം വലിതാ പറയല വപങലവകടലട ഉമതിലം ലലല മാേവേ കിടലടവാൻ എികലകിവലലലാേ മടലടല മടലടിൽകിടലടവവേകലകം മാരരതര വിളികലകം മടലടരലാഗിയം ഉറലറിടം പരല ചകലകേവാകലകം ഒേപടി മകലകളങലങ കളകലകിലായാൽ അടകലകവളലാകലകം വപാടലടിപലവപാേിഞലഞലതാളാം വപാേിവവയിലതലതാകം ഓളം രപായി മറലവറാേ രതാപ കണലടപിടികലകം അയയലളാ-പേഷവേ പതി പതലിമാർകലക തീേം ഇവതലവതാേ രകാളാ

There was a stream of Mappila songs touching the social life The excitement of Indiarsquos freedom struggle could be seen in many Mappila songs of that time Many mappila poets like Nallalam Beeran were put into jail T Ubaid wrote to raise the national spirit

എലതി വിണലണിൽ പതതായല കേിിഴൽ കാണല തങലങി എല ലണലടൻ രഗാപേങലങൾndashതങലങളിൽ രചാദയലം തടങലങി ചിലതയാലിംഗലലണലടല തലവറndashവതളിമഖം കേിഞലഞ മങലങി ചീർതലതാ രമരതാ വിപതലതിൻ സചകൾ കണലടടങലങി

Mappila Literature researcher K M Ahammed wrote ldquoMappilas didnrsquot sing about the local rulers or the Kings They didrsquot fall short of desire for freedom or self respect It was Mappila song writers and singers who inspired the Muslims of Kerala to fight against any oppression whether of the local rulers or the imperialist Britainrdquo

37

Akbar Sadaka Pakshipattu should be included in the group of story-songs This poem written by Naduthopil Abdulla once gained astonishing popularity in Malabar The story and its presentation in the song would blow away anyone Clarity simplicity ease and the ingredients of unique vocabulary in Kasargodian Malayalam are the characteresitics of this poemThe poet belongs to a small shore side village in Kasargode sharing border with Karnataka The slang over there is a mixture of Malyalam and Kongani

Pakshipattu

38

A bird who had lived with her husband for 40 years is subjected to husbandrsquos suspicion for lying two eggs during one day and she gets thrown out of the nest The bird pleads prophet Muhammed to convince her husband that she was innocent The prophet replies that he would end her distress if she could bring her husband to his presence The bird says that he wouldnrsquot come if she asks and says the prophet should send one of his men to which prophet asks the whereabouts of her husband The bird says that it is beyond the tall Jabal Khubais and beyond Jabal Noor and beyond a field in a hill called Thurisina Mala where prophet Moosa was born The prophet sends Bilal to fetch the male bird Bilal went there and called the birdrsquos name twice but the bird pretended that he didnrsquot hear it When Bilal got angry and called for the third time the bird showed its beak outside and asked Bilal with arrogance- ldquowho are you you kid who called me by my namerdquo When Bilal said that prophet Muhammed send him Akbar Sadhaka- the bird replied that he knew all the 312 prophets but he he hadnrsquot heard about Bilalrsquos prophet and asks him to tell his prophet that Akbar Sadaka is calling him Bilal returns and tells this to the prophet and he sends Umar Akbar Sadaka repeats whatever was said to Bilal Then the prophet thinks that if his son in law Ali was there he would have brought the bird there Ali was at a distance of 93 days gone for a battle Ali knows about Muhammedrsquos thought through dream Ali arrives at the prophetrsquos presence during Subhi morning prayer on his horse named Dul Dul It happened so because Allah asked Jibreel to shrink the earth Ali goes in search of Akbar Sadaka When Akbar Sadaka didnrsquot listen for the first two calls Ali called him for the third time in a manner that the sky and earth shivered Akbar Sadaka called Ali as Chinkapuliyar (the lion Ali) The bird said the same things as before to Ali also Ali replied that Muhammed is the 313th prophet Then the bird asked him if there was a prophet like that why was he not keeping the fourth veda in tact When Ali asked him to explain he said that the dear daughter of a sahabi named Ibnu Ubaidulla was kidnapped by Ifreeth jinn on the 3rd day of her birth and she is being brought up as an infidel for the last 16 years Why is that your prophet is not able to save herAli after hearing this marches towards King Ifreethrsquos fort There is a cave covered with a huge stone on the right side of Thurishina hill

The Story

39

It is written on it that if a human being enters into the cave he will be burnt to ashes Ali ties his horse on the stone itself and enters the fort Then Ali sees a large ocean and two huge serpents guarding it Those serpents recognizes Ali The serpents gets Ali into the fort on some conditions Then Ali sees a tree The tree tries to send Ali back but he doesnrsquot listen The tree gives keys for all the seven forts to Ali on some conditions Ali witnesses perplexing sights on opening every fort In the seventh fort Ali sees the girl who was abducted by Ifreeth guarded by a jinn Ali wakes her up Th girl says that only Ali from Mecca could enter the fort like he did She says that Ifreeth had gone for a hunting party and the sounds of his return could be heard Ifreeth on entering sees that all the forts were open and asks the girl about it Ifreeth says that he could smell man he could smell Ali When he screams and boasts that if he sees Ali he would burn him to ashes Ali jumps in front of him Ali asks Ifreeth to believe in islam but Ifreeth resents Ali then fights with the Kingrsquos guards In the end Ifreeth falls like the Uhdu hill Ali takes the girl along with him and reaches the place where Akbar Sadaka lives With the first call itself the bird greats him with saying ldquolabbaykum labbaykum labbaykumrdquo Akbar Sadaka goes along with Ali towards prophetrsquos presence saying that he is now convinced that Muhammed is the prophet Akbar Sadaka tells the prophet about his suspicion on his wife The prophet replied that it was a Kudrath (blessing from Allah) and the bird gets convinced Akbar Sadaka asks the prophet for forgiveness He takes his spouse along with him to the nest Ibnu Ubaidullarsquos daughter describes all the events happened in while she was kept in the fort In this fashion the story in the song ends happily

40

One of the most notable period in the Malayalam literature begins with Kilipattu Even though Thunjathu Ezhuthachan was the central point of this stream there are many other kinds of works like Champukkal Aattakathakal and Thullalukal Many kilippattu were written after Thunjan Even though Kilipattu are written like a bird is made to sing there are other songs in which goose coil and beetle sing the song They also could be included in the category of Kilipattu In the Akbar Sadaka song the bird asks the prophet Bilal Umar and Ali two ethical questions in poetic form The bird talks to each one of them The song could be read as praising chastity of woman Even though in the beginning the bird talks down of Muhammed in the end he apologizes and does as the prophet says Unlike Ezhuthachan who used sophisticated verses to talk about the ethical issues Naduthopil has used some perspectives which existed then and wrote about some philosophies in a not so serious manner Pakshipattu could be seen as a Mappila version of Kilipattu Those who blame Pakshipattu for contempt of the prophet should rethink based on what is said above

Kilipattu

41

Pakshipattu is a story about the loss of faith and replacement of it Stories about miracles were always used from the ancient times to spread religious belief Almost every prophet who were mentioned in Quran had many miracles associated with them They were meant to make the people of their times believe that the prophet is capable of doing things with the blessing from Allah which are not possible by normal people Many of the miracles were very majestic like splitting of the moon during Muhammedrsquos time and like the ocean split and made way for Moses There is a story about Cheraman King in Kerala who lived during the same time during when the prophet was alive that he saw the moon splitting and he converted to Islam These stories are intented make people believe that there is a power which could do any thing things majestic and beyond what they could think of In the story of Akbar Sadaka initially when the bird is asked to come see the prophet he talks down on him saying that he didnrsquot know about a prophet named Muhammed If there was a prophet named Muhammed why would such a dare thing happen like what Ifreeth did How would it happen so that daughter of a sahabi was taken away when she was just 3 days old and now itrsquos 16 years she had been held in captivity and kept as an infidel by a jinn Akbar Sadaka has lost faith in Muhammed that he was the prophet of Allah and Ali is engaged in a mission to restore it Ali enters the forbidden cave and encounters many supernatural occurrences like talking snake with 80 hoods and talking trees When he opens the forts by the keys given by the tree he sees many more miracles like fire by its own net which gets thrown by its own arrow which gets shot by its own and a wand which hits by its own afort in which a thousand women were sleeping while standing a thousand women were sleeping while sitting a thousand women were laying and sleeping Finally when he meets Ifreeth he is defeating a Waseer (guard) of Ifreeth who is 40 times bigger than Ali who had eaten 40 camels and drank 7 barrels of water Ali throws him thousands of yards up in the sky On falling down the Waseer says that if Ali catches him so that he wont die he would believe in islam Ali saves Waseer but he still doesnrsquot keep his word Ali throws him up again This time also when coming down the Waseer says the same Ali trusts him again but Allah sends Jibreel to strike Alirsquos hand so that

Story of Faith

42

the Waseer falls down and no more cheats Ali When Ali is back along with the girl a deed which would not have been possible if not for blessing from Allah and knowledge of Muhammed and valiance of Ali Akbar Sadaka becomes convinced that Muhammed is Allahrsquos prophet His faith in Muhammed and Islam is restored He goes to Muhammedrsquos presence and asks his question that how could his wife lay an egg which is not his Muhammed assures him that his wife is innocent and it was a blessing from Allah Akbar Sadaka gets convinced because it is Allahrsquos prophet who have said so He has restored his trust in his wife also

43

Shias are a group of Muslims who give more importance to Ali than other Khalifas Ali was the fourth Khalifa and one of Muhammedrsquos first disciples He was prophetrsquos close relative and used to write down Vahiyu (messages of Quran revealed to Muhammed through Jibreel from Allah)for him He was one among the ten people whom the prophet gave news of assured entry to heaven Alirsquos mother had given him the name Haider which means lion But he was known in the name Ali (one who is in heights)which his father called him Ali grew up in Muhammedrsquos house under his guidance It helped him to learn good characteristics early in life He didnrsquot lower his head in front of any idols when idol worship was very prominent in Mecca It was the prophetrsquos wife Khadeeja who believed in Muhammed first and second it was Ali The brave Ali was ready to die protecting Muhammed The prophet had married his youngest daughter Fathima to Ali Ali had fought in the battles of Badr Uhud Hantak Khaibar and Hunain In his last days the prophet came to the mosque supporting his hand on Alirsquos shoulder Ali had a main role in the death ceremony of the prophet Historians records that Ali had expectation that prophet would select him as his successor Knowledge bravery justice and simple life were some of his qualities He had every means to lead a luxurious life but he didnrsquot lead one He bought the same kind of dress for him self and his servant He went to the market himself and carried things from there to home by himself He lead a very simple life

There are several reasons for Alirsquos rule as the fourth Khalifa not being a complete success Many had lead an opulent life because of the prosperous times before Many people turned against Ali who instructed a simple life and strict control in money transactions So he didnrsquot get the support of people who wanted a luxurious life Another reason is the indiscipline of people who were with Ali Some people deliberately tried to create trouble Ibn Sabu was the one behind that Constant attempts were made to evoke the emotions of blind favoritism and person worship which Islam strongly forbids among people which made them to hate each other Propaganda that Ali being close relative was the righteous successor of Muhammed to be the first Khalifa and that right was snatched

Alirsquos history

44

away from him was spread by them Even though Ali publicly and clearly denied that claim in places like Egypt Bazra Koofa and Yemen wrong thoughts got spread Efforts of enemies of Islam to attack the religion from within itself started to see success Troubles grew as because of the differences in thinking and polarizations Tendencies of animosity created problem like in the time of Uzman The group of people who stood for Ali naturally portrayed his character in a higher position It is a result of this that a group among world Muslims do glorify Ali Viewing from this back ground pakshipattu have influenced Kerala Muslims in Shiaism

45

Naduthoppilrsquos Pakshipattu have faced a lot of criticisms from the beginning Some scholars have even banned reading it because it tells a fictitious story about the prophet The criticisms are that there is no such an event in the history and it is non-islamic and it would create misconceptions in the society All these criticisms should be looked upon but there is another dimension to it which everybody agrees that is itrsquos popularity This is a song which have been read sung and enjoyed by the common muslim a lot Thousands of its copies got printed Clarity in language simplicity in representation appropriate abstractions and augmentations and crystal clear language are the qualities of PakshipattuIt became popular because it is entertaining The male bird expelled his wife because he had doubt in her chastity His need to save the girl in Ifreethrsquos fort reflects his opinion to protect womanrsquos morality Ali does this adventure because he recognizes it The issue which the female bird raises in front of the prophet is also the same The song suggests that man and woman should trust each other

Criticisms

46

Pakshipattu is full of awesome picturisations The age of Akbar Sadaka is not mentioned in pakshipattu The poet gives us clues to guess it in a strange and beautiful way

പേിശിൽ ഈ ഭമിയിൽ ിൽകലകല കാലതലതല പേിവശാതലത ഭമി ഞാൻ അഞലച ിറം കണലട മലപിാൽ ഭമി അതല വപാല ിറമായി പിലവയാ ഭമി അതല വവളലളിതലതറയായി വവളലളിതലതറരപായി വചലപതറയായി വചലപതറരപായി ഇേലപ തറയായി മണലണതറയായിടലടഞലച റലറാണലടായി (I have seen earth in five colors It was golden in the beginning Then it became silver Then it turned bronze and then iron It has been 500 years since it has turned earth colored)

The scientific basis of this transformation should be questioned But the transformation of time and space have been beautifully illustrated in these lines If inspiring awe in the readerrsquos mind is an element of beauty in literature Naduthopil have brought his readers to the bring of itാലലപത ചവിടലട വകാണലവടതലതി ഇമാമലി (Imamali reached in just forty steps) അലതവിസലേലതിതമായി കിടകലകല കടൽ (the sea which extends till infinity) അതിലവറ കാവൽകലകാോയി േണലട ാഗങലങൾ ആ ാഗങലങളവട വലപലപം ഉദയമാം വതാടലട അസലതമം വവേയാണല (it is guarded by two snakes the length of those snakes extends from sunrise to sunset) These lines remind us of Muhyudheen Mala

ആകാശതലതിൻ മീവത ഭമികലക താവഴയം അവവേവകാടിീളം അതലതിേയരളലലാവർ (The one whose size of flag is from above the sky to below the earth)

To provide thought which guide you to infinity is characteristic of Quran It may be Quranic influence that lead mappila poets to use that kind of imagination The snake called Ibnu Umair in the song has 80 heads and 80 hoods Ali crosses the ocean sitting on it Ibnu Umair tells the marvels of the fort like this

Imagination in the Song

47

തനനാലെ കതതനന വാളണടാ കകാടടയിൽ തനനാെടികകനന ദണടണടാകകാടടയിൽ തനനാലെ കതതനന തീയണടാ കകാടടയിൽതനനാലെ വീശനന വെയണടാ കകാടടയിൽ(In the fort there is a sword which strikes by its own a pole which hits by its own a fire which burns by its own and a net which gets thrown by its own )

Magic in depiction not scientific reality is becoming evident in these lines Minds of readers and listeners get lit with wonder The depiction of things inside Ifreethrsquos fort makes evident the dangers and adventure Ali has to go through to save the girl For this poets have been using myths proverbs and supernatural powers since centuries This unique method of depiction leads the song to fulfill its purpose

48

Ali fights bravely to protect the fourth Veda Alirsquos bravery becomes evident only when the reader is convinced of his enemyrsquos huge power In Miltonrsquos world classic Paradise Lost the poet depicts devil as one with extraordinary power it was to show the greatest might of God A human level representation of that is shown in pakshipattu Even when it is agreed that the events in this story are impossible the poet tells a truth which the human race has to be convinced which is to bring purity in life The reading of Naduthoppilrsquos Pakshipattu becomes creative only when that is understood Using the secondary imagination which Coleridge says genius people possess like Aristotle had proved before imagination becomes creative this could be experienced by the reader on careful reading of Pakshipattu Like moral stories and parables the poet presents Pakshipattu Writers write stories and songs like parables to present philosophies

The prophetrsquos philosophy that even a bird should be given justice should be noticed It shouldnrsquot be meant that Pakshipattu is completely righteous There are attempts to patronize great men like Bilal and Umar who had led a saintly life The song even patronizes prophet Muhammed who is called the Darling of the Mankind But when he realizes his mistake Akbar Sadaka asks for forgiveness The poet in his excitement to praise Ali would have forgotten and written things which shouldnrsquot have been written It would be appropriate for the reader to forgive the poet for the prophetrsquos teaching was to forgive even your enemy

Message in the Song

49

There are few things which are entirely non-Islamic in Pakshipattu They shouldnrsquot by any means could be justified The serpents who guard the sea asks a favor in return of helping him cross the sea The serpents says- ldquoYou are the one who gives the card to enter paradise during the day of Khiyamat give us also cards during that dayrdquo Ali replies that he would give him a great card This is completely wrong according to Islamic principles because even the prophet canrsquot decide who enters heaven So those lines are absurd The concept that tree bends for men has beauty It is okay if its a display of respect but its impossible according to Islam The tree also has a wish since it is a Sunnath for muslims to brush teeth the tree asks to give him that Sunnath This even is also not possible In the end of the song the poet pleads to Allah to forgive him for any mistakes in the song he had committed

Errors

50

Mahathaya Mappila Sahithya Paramparyam- C N Ahammed Moulavi K K Muhammed Abdul Kareem

Mappila Shaili- N K A Latheef

Muslim Samoohika Jeevitham Malayala Novalil- Jamal Kochangadi

Pakshipattu Oru Punarvayana- Ibrahim Bevinja

Muslimingalum Kerala Samskaravum- P K Muhammed Kunji

Mappila Muslims of Kerala- Rollan E Miller

Islam in Southern India- W P Warren

Mappilapattinte Thayverukal- V K Kutty

Arabi Sahithyam- Prof V Muhammedali

Onninte darshanam- M N Karassery

Kozhikotte Muslimkalude Charithram- Parapil Muhamed Koya

Islam VIjnana Kosham

Keralathinte Samskarika Charithram- P K Gopala Krishnan

Bibliography

51

Mr M A Abdu Rahman

Prof Abdul Satar

Mr Abdulla Mogral

Mr V Abdul Gafoor

Social Revolution in a Kerala Village- Dr A Ayyappan

The Cultural Heritage in ndia- Edited by haridas Bhatacharya

Bharateeya Chinta- K Damodaran

The Growth of Islamic thought in India- Dr Tharachand

Cochin State Manual- C Achutha Menon

Courtesy

52

53

54

25

Music and arts have a timeless influence on the society It is the medium through which creativity has been transferred from generations in written and oral forms even to the illiterateIt allowed the working class enjoy the sweetness and bitterness of literary creative experience

Like in any other society Mappila songs are result of the Muslim invasion in the Malayali coasts Evidently Mappila songs should be seen as a metaphor for the creation of social awareness It is very unscientific to approach arts and music with a consideration to age grouping because its not distant for even the illiterate

Mappila songs Arabi-Malayalam becomes relevant because of the cultural originality in their tunes which came from generations to generations The creativity in the tunes is of importance because it is known to even the illiterate Folk songs reflect life in them unlike the short-lived instrumental music in films A scientific research is necessary in the field of mappila songs in which magical realism flows though itrsquos veins

For women whom education and literacy were a distant dream particularly the Muslim women Mappila songs were a medium which united different generations together To the Muslim women to whom education were prohibited Mappila songs were a rising song given by the invasive Muslim civilization Other religious groups like Christians also had their own folk song tradition which had the same consequences

The presence of a semitic society came to Kasargode along with the ship of Malik Deenar Sermons didnrsquot establish the presence of that society and make it stand the test of time They successfully got mixed with the native culture in KeralaAs a result of that kind of unification that a mappila song culture is prevalent for generations in the Mogral village in Kasargode More than an inborn talent music is life itself for them

Mappila songs were rising songs and declaration of freedom for Muslim women who were denied education by the vested interests

Mappila SongsIntroduction

26

of priesthood and male domination The acceptance to mappila songs in which the prophet and birds were the characters was beyond what their author had thought The lsquomalarsquos (songs) are rich with hero worship and there are stories about heroines also like in Nafeesathu Mala

Music is used in medical treatments now It is not so long before that to console a woman giving pregnancy women sat around her and sang Nafeesathu Mala There were songs to give spirit to the warrior going for battle There are lullabies and satirical songs in Arabi-Malayalam which still people sing

Many Arabi-Malayalam songs are influenced by magical realism The messages from the immortal art forms and even the doubts which they awake influence peoplersquos minds Theatre and music have an integral part in the social changes in Kerala Literacy was the guiding light for renaissance Art can shed light in peoplersquos minds and trigger revolution Even though there are Mappila songs in Arabi-Malayalam and pure Malayalam which influence people irrespective of their age beyond entertainment itrsquos influence spreads on the backdrop of God worship and hero worship therefor mappila songs in Arabi-Malayalam are treasures in language and culture They become ever living because of the clarity in their cultural background

Art and music forms are symbols of a live society Arabi-Malayalam songs could be seen as agents of indirect woman empowerment

There are Mappila songs for every occasion like birth death marriage feast offerings to God football agriculture battles and loveThere are Mappila songs in kannada also There are set rules and grammar for this range of music Encouraging language is encouraging humanity The works of TUbaid and Moyikutty Vaidyar should be studied closely These are invaluable assets for present from the past A new generation of Mappila song writers and instant poets are a unique experience in the village of Mogral A generation in whose

27

veins the sweet tunes of Mappila songs are dissolved will makeanyone wonder The style of their singing underlines the humanitarian face of music It is not only language but also the culture which is being transferred with the songs Mappila songs are guiding lights in the journey of life

Arabi-Malayalam which shed the light of informal education for the Muslim woman who was denied literacy and education could only be seen as a streak of light in the dark cloudy sky when viewed through the rear view mirror of time Pakshipattu written on Khalifa Ali radiating hero worship could be read on the grounds of Shiaism Mappila songs have turned to the form of worship and offering to God in certain sects

Mappila songs shouldnrsquot be rated on the basis of new trends and popularity votes of today This poetic stream of self expression should be read on the basis of literary values as well as its influence on social and cultural spaces

For the people of a Holy book which called itrsquos people to read and recite Mappila songs are steel swords It is not only poetic justice that like the ishals which doesnrsquot stop raining and changes night into day centuries ago it was the Islamic invasion that gave the magical wand of magical realism to Spain

28

Mappila songs have a very important place in the songs of Kerala G Shankara Pilla says ldquo It may be difficult for one to enter into the complex lsquoManipravalamrsquo(mixed language) of Arabi-Malayalam into its poetic devices and decorations but once these hurdles are crossed a magical world of is awaiting himrdquo Many poems rich with poetic devices such as upamalangaram ulprekshalangaram and uniuqe ideas are there The rhyming sequences in Mappila songs leave poets of other language perplexed The main kinds of rhyming are kambi kazhuthu valkkambi and valinmel kambi Unique vrithams (essentially a tune or a rhythm) are speciality of mappila songs The songs which are bound to the rules are more beautiful Many different branches like padappat (war song) kissappatu(story song) mangalappattu(wedding song) maduhu pattu(stories of saints) thalolappattu(lullabies) upadeshappattu(advice songs) and malappattu(offering song) The songs of our grand parents come from a time beyond our perception handed over through many generations

There are many songs printed in Arabi-Malayalam whose author or the time which they were written are unknown Aadi mutual puranam Oppana murukkam Mylanjippattu Mazhaya ammayippattu Pazhaya Mihraj pattukal Hakhana Kombu Vakavalippattu Daniel nabi kissappattu Isa nabi kissappattu Thrikkalyanappattu Noolmala khanda kavyam Prophet Ibrahim kissappattu Pazhaya valiya kachavadappattu Jaufar thayyarppattu Mundirbunuaveel kissappattu Pazhaya yaseed pattu Falurathul khudsu oppanappattu Aandu hashu pattu Puthiya thrikkalyanappattu Muthumala multhasiminte pattu Malik ibnu deenar kissappattu and Vafathu kissappattu are only few of them There are many other handwritten poems also Among these is the ldquoMappila Ramayanamrdquo which Dr M N Karassery discovered The mappila flavor in the song is very interesting

കലം മലയം രകറികലകീഞലഞ വശമലപഞലവഞേകലകം വലവാേ സലദേിലാവണലവറ വപങലങളമലമാ രപാലവപേതലവതാേ പാതാളതലതിവല സൽതലതരാവേ മിലം വപാചലചണി കമമണി േീവി ശർപണഖകാലകലവകടി ഹലാകലകി സൽതലതാൻ മയയതലതായി ശീലംരകടലരടാൾകലകിലം രവണം മാപലപിളവയാല

Mappila Songs History and InfluenceTranslated from the original aricle Mappila Pattukal from the study Mappilasaili by NKA Latheef published by Vachanam Books Calicut First published July 2010

29

ആങലങളലാവണ ോജാരവാടല സങലങതിവശാലലലിവപങലങളല കണലടാൽ സമമതമാവണലവേവശാലലലി

These are few lines from Mappila Ramayanam It has similarities to the folksongs from Northern Kerala called lsquoVadakkan apttukalrsquo C N Ahammed Moulavi and K K Muhammed Abdul Kareem found two epic poems unpublished and authors anonymous One of them tells history of the battle of Badar and the lines are very ancient The other epic poem is lsquoRausulgulrsquo which gives historic description Few lines from the part which talks about the valor of Hazrath Ali

ആകം അസദലലലതങലങൾ അലലവത പലിരപാൽ പടയിൽ വീകം അലിയാർ സിഫതലതം വിേതലതവതാേല പാേിൽ

Many of the songs by anonymous poets are very popular lsquoAadhi muthal puraanamrsquo is a very ancient wedding song lsquoOppana murukkamrsquo is also a very old song

മാണികലകാമണിമതലത മഹമലമദിാ മഹേലേതാൽ യദർതളലളാ തിേിരാകലകാരല തിേിരാകലകം തിേിവവാളിവതിാവല തിേിവവാളി വവമലപിദിമിർ വപാങലങി

The style of ancient lsquoMylanchirsquo songs go like thisമണിമറയിൽ സവേലകലകം തലിലാവയ പീഡം അപലപീഡം ഏറിപലരപായല ഒപലപ വവകലരകണം ഒപലപ കാണാൻ വപേിരയാൻ തണ രവണം വപേിമയിലളലള മലാഇകലകലമാേം സഫല ഒപലപിചലചളലള മലാഇകലകതലവതലലലാേം വിശവയലിവയലലലാേം ഒേമിചിേലാവേ

Old lsquoAmmayippattursquo is a witty songഅപലപങലങൾ പലവിധം വകാടതലതമലമായി അലങലകാേം മികചലരചമാൽ വകാടതലത മലംആടവാൻ ആളകൾ വപൻേലടിയകൾ വയതലതിോരതടവാൻ കാകലക അളിയൻ ഹാജർ

30

A list of Mappila dishes and drinks could be seen in the song There are songs which lists all the jwellary and dress items used by Mappila women There are many Kissa songs(songs describing story of heroes) written by anonymous poets Most of them are epic stories about prophets and saints Following is a song about Jesus Christ called Isa Nabi Kissappattu This song was found and published by the first ever Mappila translator of Quran Mayan Kutty Elaya Relying on lines from Quran and Bible the poet writes

ഒേ വാകലകം ായൻവയലലിചലച ഉതലതിേം രകടലടാരോ ഉതലതലറാൻ മണലണലമർയം താം അരമാദം അേിവയ ജിേല േീൽ ഉേതലതല മണലണലടതലരതാതംരപാൾ ആദേവരലലലാേി പയലതല പളലളയിൽ ആയതയല പിേിഞലഞ അവിടലല അലല ജിേല േീൽ ഉശർല രപായല പിശകാവത മങലകവയറലറില ഈശാേി വചാലാേല

The tales of prophets and saints could also be seen in lullabies which follow oppana songs Lines from a lullaby which touches the childhood of prophet Muhammed

താരലാലം താരലാലം താഹാ േിരയ താരലാലം വകാളലളലാൾ തായി ഹലീമാതാലതലതിൽ അലലലംരപാൽ എലലലാം വലിതാൻ താമേപമണം ാളിൽ ഹലീമാ

lsquoMalappattursquo (offering songs) are a special branch of mappila songs They are about the lives of saints honoring them There are many anonymous songs in this category also Following are few lines fromlsquoAbdu Rahmanubnu Ouf Kissarsquo to show how ancient they are

കാമീൻ അതയലവറ ഹേീേല േിരയാടല കറം പിേിശം മികചലരചാർ അസലഹാേി രകാമാവതയലലവറ മഖതിരവലണലടിരഖാജാേി വാശം മാറാവത ിലരാവർ ാമം അേലദേഹിമാവല വപറലവറാവർ വലലലേിദീിൽ മാരലാ ശിചിടലരടാവർ

31

ചീമാരാവടറലറം പിേിശം മികചലരചാവർ ഒേമയിൽ രലലല തലാകം പിേിഞലവഞാവർ ഒകലകവകാടതലത സഹദായി ടലരാവർ

A number of Mala songs were written by known and unknown poets following the footprints of this song Muhiyudheen mala Badar mala Rifai mala Nafeesathu mala Manjakkulam mala Mampuram mala Malappuram mala and Muhdu mala are all popular Mala songs Depending on the common knowledge till today lsquoMuhyudheen Malarsquo written by Khazi Muhammed of Calicut is the earliest poem to have the poetrsquos name and written year printed It is stated in the song itself that it was written in the Malayalam calendar year 782

വകാലലലം വയലടലടവയലപതേണലടിൽ ഞാൻ വകാതലവതൻ ഇമലമാവലവ റലറയമലപതഞലഞമലമൽ മതലതം മാണികലകവം ഒലായി രകാതലത രപാൽ മഹിയദീൻ മാരലവ രകാതലവത ഞാൻ രലാകരേ

Muhiyudheen Mala praises the great scholar and spiritual teacher Sheikh Abdul Khader Jeelani

കപലപി അകതലതളലള വസലതവിവ രപാവല കാമാൻ ഞാൻ ിങലങവള ഖലലേകം എലരാരവർ രതീചലച വവചലചപലരപാൾ ഉറമലപ ചാലിടലട രപാൽ തിശ അവവേപലരപാഴം ആവണലണമളലരളാവർകളവ പറലലലാ എലളലള രചാലാവേ കളലളലവറ കയയലിവല വപാല വകാടതലരതാവർകിയിലലലാകലകാലം കിവയ വകാടതലരതാവർകേിഞലഞ മേതലതിലരമൽ കായായല ിറചലരചാവർ

Even though it has some idealistic flaws from the viewpoint of religion the poem is very beautiful It is older than Thunjathu Ezhuthachanrsquos Adhyatma ramayanam and itrsquos simplicity and originality is laudable The unique narrative style of Muhyudheen Mala could be seen later only in the works of Kunjayin Musliyar who was a great scholar and had a unique sense of humor lsquoKappappattursquo is a very beautiful metaphorical poem written by him The song starts with comparing human body to a ship

32

ചായൽ ഒേ കപലപലണലടല മകലകല ചാഞലഞവളലല പാണലടിചലചാവണാൻപത ീളം This ship is being attacked by four kinds of thieves

ാലണലടല കളലളർ ഉഴവല ചേലം ാണാവദ ാലം അതല ാലപാഗം മാലം തടിയിചലച രലാകേിമലമലം മൽഊവതല അസാസീലവമാല Wealth desire for the body men and the cursed devil are the four sea thieves

കണലടിടലടറിവാരാ കണലണിരലലല വപാടലടാ കാേരണാർ വചാലര വചാൽ രകടലടിരലലല വപാടലടാപണലടളലരളാർ വചാലലലിലല പതിേണലരടാ വപാടലടാ പയല തല പാലിലല കയലപണലരടാ വപാടലടാ പടലടം വപാളിഞലഞാൽ പറകലകാരമാ വപാടലടാ പാലം മറിഞലഞാൽ കടകലകാരമാ വപാടലടാ പണലണിയം വചാലലലാമാരകകരമാ വപാടലടാ രവടലടാളർ കാതിലല കടിടലരടാ വപാടലടാ

lsquoNoolmalarsquo is another devotional song written by Kunjayin Musliyar Itrsquos style is different from that of Mala pattu The poet expresses his love and respect to prophet Muhammed through the song and lists all the great qualities of the prophet He expresses his extreme desire to see the prophetrsquos face and ends the lsquoNool maduhursquo Kunjayin Musliyar who preached the religion with a sense of humor lived during 1700rsquos There are a number of famous jokes on him connecting Mangattachan and the King Zamorin Noolmala is 300 years old Muhiyudheen Mala and Noolmala have a difference of 130 years In between these two books we donrsquot know exatctly how many books were written lsquoValiya Naseehathu Malarsquo by Manakkantakathu Kunjikkoya Thangal is a poem written during that time He wrote it during Hijra 1052 Muslim women used to depend on this poem for basic religious education

33

ഈടം മഹലശറ ചടം വകാടമയിൽ വയതലതിേ രപാടലടികലകേയരമഖലേകൾ രതടം അലരേതലതല ഹഖകൾ കിടലടവാൻ തകലരകാവേപാതലതല പിടികടലവതലതിോ കടം പിടിയിൽ വിടതിമയമിവല കാണം മലകലകല സമഹായ കടകലകാേിൽ ാടം പലിശ ഭജിതലതളലളവർ പളലളാ ാശതലതിൽ വിങലങി കംവകാണലടവർ വീളം വീളം അവർ രമൽ ശശതലതാം കാഫിറം വിതറി പരലകലകടലടം രകറി ടകലകരമ

lsquoSafalamaalarsquo by Shujayi Moythu Musliyar is a song which reminds of Kunjayin Musliyarrsquos visionary songs It was written in Hijra 1316 He included things from the beginning of the world to the life of the prophet Here are few spiritual and philosophical advices

ാളില രപാകടലവട ാവളയാകടലവട ാരളകലകല ാവള ഈ ീളം വിടലടാടലവട ഓടല രകാടാ ഇടം വലം േണലരട ഓരോരോ സാ അതലതിൽ മാറലറങലങളണലരട ആടല ോലസലഥിതി േണലട രവവറ അൽ പകവലലവർകലകാേംഭപലരപവേ കടല വകാലലലങലങൾ മാസങലങലാഴലചലച വടികൾ കണകലകിൽ ിലായസിൽ തീർചലച വതടലിവർ ിലവ മണല വീടലടിരലകലക തലജം ീ രാകലകല വപാൻ വീടിരലകലകല അകകലകണല തറലാവക രാകലവകാല രമാടാ ഉൾസാേം ഓർതലതാൽ ഉറങലങാരമാ രകടാ മഖകണലണടയലകകലകൾ തറകലകടലവട മാടാ മടിടലട വപാലവചപലപിൽ മതലതണലടല രകടാ പകൽ കണലണടചലചാൽ ഇേളാരമാ വപാടലടാ പലതം പിടിചലചാൽ ഫജലർ ആരമാ വപാടലടാ തടലടി തറകലകൾ ഉറപലവപലത വപാടലടാ തിലാപഴതലതിൻ േചിവയലത വപാടലടാ ാടലടാലലപൽ വലലലല വിളയരമാ വപാടലടാ വപാടലടാ ിലമലതളലളിപലപിൻ രചാേകലകടലടാ പിൻ ഇലല കാടലടം വപാറകലകല വകാടലടാ വപടലടാരലാ ചതലത ചകമരലലലാ വപാടലടാ

34

പറിൽഉടൽകലകല േഹമാം വപാടലടാ മാം വേിപലപാൻ അലങലകാേമാവക മലതം ഭേിചലചിങലങ പിലതലം ആകാ മാരറം കാടലടിൽ ീ പഞലഞാലം രപാോ മതലതിൻ േഹർ കണലടല ചാടലയലം രപാോ കരലലലാലടലടായിേം വപാൻവിലകലകരലലല വകാടലട ിറയല കൽകലവകാേ കാശല കരലലല ഇവലലലല വചാലലലി ിറയലകലകാരമാ പരവ അലലലൽ പറഞലഞ മകടലടാരമാ വകാരവ വകാലലലം മലകലകില കലലപ കിടലടി കടാടിപാടല തതലതവയ കിടലടി വതലലലം ഒഴികഴിവിലലലരലലലാ കടലടി തലിഷലടം വിടലടാരമ രപാലിഷലടം കടലടി

The influence of mysticism could be seen in Safalamaala The poet doesnrsquot lock us in the prison of spirituality but he talks about a life of virtue based on dharma He evokes the powers of humanity and wakes up the soul

Moyinkutty Vaidyar and Chettuvay Pareekkutty were poets who created a new path different than the religious traditional Mappila songs While the traditional poems connected even the love stories to the lives of the saints and made it divine these poets gave poetic form to the raw emotions of the common man Moyinkutty Vaidyar (1852-1892) was the first poet to write a love story poem with all its true charm Even though he lived for only 40 years his contribution to Malayalam is unforgettable The poet who loved nature and flowers could evoke romance in the listeners He wrote an immortal love poem called lsquoBadarul Muneer Huznul Jamalrsquo Shooranadu Kunjan Pilla evaluated this as a genius work which all of the Keralites together if tried wouldnrsquot achieve now This is an example of his descriptive ability

പമാകളാരണ ഹസലൽ ജമാൽ പലാേതാളം മികലരത േീവി രഹമങലങൾ വമതലവത പണിചിതലതിേംാമങലങൾ എണലണിപറഞലഞാൽ തീോ വേതല ചിങലകാേം പണലവട േീവി

35

കമാകലകായലചലചകലക തപലപവമലതാം കതലതം തഖലതിൽ മേവം േീവി മേതകതലതകിലം വഞറിലതടതലത മാണികലകയലകലകയല േണലവടറിലത വീശിപേകലകിതലമടിയം കിതലതല വപേമാൾ കഴതലതം വചേിപം വകാണലടല കേിരപാൽ ഇടതം വലതിടലടലി കണലപിേി വവടലടിചലചഴടലടീടലിൽ വേിൽ മദം തേിതലവതരാകലകം പവിഴരപാലചലചണലടാവല രപാലചിേിതം വപാഞലചിേി തലവ ടചലചായലിൽ പമാതലരതവി വേവല തലിൽ

Moyinkutty Vaidyar also wrote well known battle songs like Badru Uhdu and Malappuram Including Saleekathu Kilathi maala and songs based on Panchatantra called lsquoElippadarsquo he wrote 12 khanda kavyas With this transformation initiated by Moyinkutty Vaidyar Mappila poets felt more freedom to choose their subject The number of subjects which were written upon later shows that Songs like lsquoThengaappattursquo and lsquoMangaappattursquowhich are connected to the Kerala culture were written Contemporary issues were written upon A number of poets came forward to sing against the superstitions and malpractices in the society Few lines from the poem lsquoDurachara Mardhanamrsquo by Marakkar Musliyar When false stories about Shaikh in Muthupetta and Koottayi Vellatha painting divinity on them were getting spread he satirically wrote

മതലതപലരപടലടകലകല രപായവർ വലര മഴവൻ കളവവല പലർലവ അതലതേം തലവ കടലടായി വവളലളം അതിാൽ പലർലതം കളലളം

There were talented women poets like P K Haleema V Ayishakkutty Kandathil Kunjamina and Puthooru Amina Sparks against abuse of women could be seen in some poems Puthooru Amina writes against treating women like a consumable object

36

ാലഭാഗവം വലിതാ പറയല വപങലവകടലട ഉമതിലം ലലല മാേവേ കിടലടവാൻ എികലകിവലലലാേ മടലടല മടലടിൽകിടലടവവേകലകം മാരരതര വിളികലകം മടലടരലാഗിയം ഉറലറിടം പരല ചകലകേവാകലകം ഒേപടി മകലകളങലങ കളകലകിലായാൽ അടകലകവളലാകലകം വപാടലടിപലവപാേിഞലഞലതാളാം വപാേിവവയിലതലതാകം ഓളം രപായി മറലവറാേ രതാപ കണലടപിടികലകം അയയലളാ-പേഷവേ പതി പതലിമാർകലക തീേം ഇവതലവതാേ രകാളാ

There was a stream of Mappila songs touching the social life The excitement of Indiarsquos freedom struggle could be seen in many Mappila songs of that time Many mappila poets like Nallalam Beeran were put into jail T Ubaid wrote to raise the national spirit

എലതി വിണലണിൽ പതതായല കേിിഴൽ കാണല തങലങി എല ലണലടൻ രഗാപേങലങൾndashതങലങളിൽ രചാദയലം തടങലങി ചിലതയാലിംഗലലണലടല തലവറndashവതളിമഖം കേിഞലഞ മങലങി ചീർതലതാ രമരതാ വിപതലതിൻ സചകൾ കണലടടങലങി

Mappila Literature researcher K M Ahammed wrote ldquoMappilas didnrsquot sing about the local rulers or the Kings They didrsquot fall short of desire for freedom or self respect It was Mappila song writers and singers who inspired the Muslims of Kerala to fight against any oppression whether of the local rulers or the imperialist Britainrdquo

37

Akbar Sadaka Pakshipattu should be included in the group of story-songs This poem written by Naduthopil Abdulla once gained astonishing popularity in Malabar The story and its presentation in the song would blow away anyone Clarity simplicity ease and the ingredients of unique vocabulary in Kasargodian Malayalam are the characteresitics of this poemThe poet belongs to a small shore side village in Kasargode sharing border with Karnataka The slang over there is a mixture of Malyalam and Kongani

Pakshipattu

38

A bird who had lived with her husband for 40 years is subjected to husbandrsquos suspicion for lying two eggs during one day and she gets thrown out of the nest The bird pleads prophet Muhammed to convince her husband that she was innocent The prophet replies that he would end her distress if she could bring her husband to his presence The bird says that he wouldnrsquot come if she asks and says the prophet should send one of his men to which prophet asks the whereabouts of her husband The bird says that it is beyond the tall Jabal Khubais and beyond Jabal Noor and beyond a field in a hill called Thurisina Mala where prophet Moosa was born The prophet sends Bilal to fetch the male bird Bilal went there and called the birdrsquos name twice but the bird pretended that he didnrsquot hear it When Bilal got angry and called for the third time the bird showed its beak outside and asked Bilal with arrogance- ldquowho are you you kid who called me by my namerdquo When Bilal said that prophet Muhammed send him Akbar Sadhaka- the bird replied that he knew all the 312 prophets but he he hadnrsquot heard about Bilalrsquos prophet and asks him to tell his prophet that Akbar Sadaka is calling him Bilal returns and tells this to the prophet and he sends Umar Akbar Sadaka repeats whatever was said to Bilal Then the prophet thinks that if his son in law Ali was there he would have brought the bird there Ali was at a distance of 93 days gone for a battle Ali knows about Muhammedrsquos thought through dream Ali arrives at the prophetrsquos presence during Subhi morning prayer on his horse named Dul Dul It happened so because Allah asked Jibreel to shrink the earth Ali goes in search of Akbar Sadaka When Akbar Sadaka didnrsquot listen for the first two calls Ali called him for the third time in a manner that the sky and earth shivered Akbar Sadaka called Ali as Chinkapuliyar (the lion Ali) The bird said the same things as before to Ali also Ali replied that Muhammed is the 313th prophet Then the bird asked him if there was a prophet like that why was he not keeping the fourth veda in tact When Ali asked him to explain he said that the dear daughter of a sahabi named Ibnu Ubaidulla was kidnapped by Ifreeth jinn on the 3rd day of her birth and she is being brought up as an infidel for the last 16 years Why is that your prophet is not able to save herAli after hearing this marches towards King Ifreethrsquos fort There is a cave covered with a huge stone on the right side of Thurishina hill

The Story

39

It is written on it that if a human being enters into the cave he will be burnt to ashes Ali ties his horse on the stone itself and enters the fort Then Ali sees a large ocean and two huge serpents guarding it Those serpents recognizes Ali The serpents gets Ali into the fort on some conditions Then Ali sees a tree The tree tries to send Ali back but he doesnrsquot listen The tree gives keys for all the seven forts to Ali on some conditions Ali witnesses perplexing sights on opening every fort In the seventh fort Ali sees the girl who was abducted by Ifreeth guarded by a jinn Ali wakes her up Th girl says that only Ali from Mecca could enter the fort like he did She says that Ifreeth had gone for a hunting party and the sounds of his return could be heard Ifreeth on entering sees that all the forts were open and asks the girl about it Ifreeth says that he could smell man he could smell Ali When he screams and boasts that if he sees Ali he would burn him to ashes Ali jumps in front of him Ali asks Ifreeth to believe in islam but Ifreeth resents Ali then fights with the Kingrsquos guards In the end Ifreeth falls like the Uhdu hill Ali takes the girl along with him and reaches the place where Akbar Sadaka lives With the first call itself the bird greats him with saying ldquolabbaykum labbaykum labbaykumrdquo Akbar Sadaka goes along with Ali towards prophetrsquos presence saying that he is now convinced that Muhammed is the prophet Akbar Sadaka tells the prophet about his suspicion on his wife The prophet replied that it was a Kudrath (blessing from Allah) and the bird gets convinced Akbar Sadaka asks the prophet for forgiveness He takes his spouse along with him to the nest Ibnu Ubaidullarsquos daughter describes all the events happened in while she was kept in the fort In this fashion the story in the song ends happily

40

One of the most notable period in the Malayalam literature begins with Kilipattu Even though Thunjathu Ezhuthachan was the central point of this stream there are many other kinds of works like Champukkal Aattakathakal and Thullalukal Many kilippattu were written after Thunjan Even though Kilipattu are written like a bird is made to sing there are other songs in which goose coil and beetle sing the song They also could be included in the category of Kilipattu In the Akbar Sadaka song the bird asks the prophet Bilal Umar and Ali two ethical questions in poetic form The bird talks to each one of them The song could be read as praising chastity of woman Even though in the beginning the bird talks down of Muhammed in the end he apologizes and does as the prophet says Unlike Ezhuthachan who used sophisticated verses to talk about the ethical issues Naduthopil has used some perspectives which existed then and wrote about some philosophies in a not so serious manner Pakshipattu could be seen as a Mappila version of Kilipattu Those who blame Pakshipattu for contempt of the prophet should rethink based on what is said above

Kilipattu

41

Pakshipattu is a story about the loss of faith and replacement of it Stories about miracles were always used from the ancient times to spread religious belief Almost every prophet who were mentioned in Quran had many miracles associated with them They were meant to make the people of their times believe that the prophet is capable of doing things with the blessing from Allah which are not possible by normal people Many of the miracles were very majestic like splitting of the moon during Muhammedrsquos time and like the ocean split and made way for Moses There is a story about Cheraman King in Kerala who lived during the same time during when the prophet was alive that he saw the moon splitting and he converted to Islam These stories are intented make people believe that there is a power which could do any thing things majestic and beyond what they could think of In the story of Akbar Sadaka initially when the bird is asked to come see the prophet he talks down on him saying that he didnrsquot know about a prophet named Muhammed If there was a prophet named Muhammed why would such a dare thing happen like what Ifreeth did How would it happen so that daughter of a sahabi was taken away when she was just 3 days old and now itrsquos 16 years she had been held in captivity and kept as an infidel by a jinn Akbar Sadaka has lost faith in Muhammed that he was the prophet of Allah and Ali is engaged in a mission to restore it Ali enters the forbidden cave and encounters many supernatural occurrences like talking snake with 80 hoods and talking trees When he opens the forts by the keys given by the tree he sees many more miracles like fire by its own net which gets thrown by its own arrow which gets shot by its own and a wand which hits by its own afort in which a thousand women were sleeping while standing a thousand women were sleeping while sitting a thousand women were laying and sleeping Finally when he meets Ifreeth he is defeating a Waseer (guard) of Ifreeth who is 40 times bigger than Ali who had eaten 40 camels and drank 7 barrels of water Ali throws him thousands of yards up in the sky On falling down the Waseer says that if Ali catches him so that he wont die he would believe in islam Ali saves Waseer but he still doesnrsquot keep his word Ali throws him up again This time also when coming down the Waseer says the same Ali trusts him again but Allah sends Jibreel to strike Alirsquos hand so that

Story of Faith

42

the Waseer falls down and no more cheats Ali When Ali is back along with the girl a deed which would not have been possible if not for blessing from Allah and knowledge of Muhammed and valiance of Ali Akbar Sadaka becomes convinced that Muhammed is Allahrsquos prophet His faith in Muhammed and Islam is restored He goes to Muhammedrsquos presence and asks his question that how could his wife lay an egg which is not his Muhammed assures him that his wife is innocent and it was a blessing from Allah Akbar Sadaka gets convinced because it is Allahrsquos prophet who have said so He has restored his trust in his wife also

43

Shias are a group of Muslims who give more importance to Ali than other Khalifas Ali was the fourth Khalifa and one of Muhammedrsquos first disciples He was prophetrsquos close relative and used to write down Vahiyu (messages of Quran revealed to Muhammed through Jibreel from Allah)for him He was one among the ten people whom the prophet gave news of assured entry to heaven Alirsquos mother had given him the name Haider which means lion But he was known in the name Ali (one who is in heights)which his father called him Ali grew up in Muhammedrsquos house under his guidance It helped him to learn good characteristics early in life He didnrsquot lower his head in front of any idols when idol worship was very prominent in Mecca It was the prophetrsquos wife Khadeeja who believed in Muhammed first and second it was Ali The brave Ali was ready to die protecting Muhammed The prophet had married his youngest daughter Fathima to Ali Ali had fought in the battles of Badr Uhud Hantak Khaibar and Hunain In his last days the prophet came to the mosque supporting his hand on Alirsquos shoulder Ali had a main role in the death ceremony of the prophet Historians records that Ali had expectation that prophet would select him as his successor Knowledge bravery justice and simple life were some of his qualities He had every means to lead a luxurious life but he didnrsquot lead one He bought the same kind of dress for him self and his servant He went to the market himself and carried things from there to home by himself He lead a very simple life

There are several reasons for Alirsquos rule as the fourth Khalifa not being a complete success Many had lead an opulent life because of the prosperous times before Many people turned against Ali who instructed a simple life and strict control in money transactions So he didnrsquot get the support of people who wanted a luxurious life Another reason is the indiscipline of people who were with Ali Some people deliberately tried to create trouble Ibn Sabu was the one behind that Constant attempts were made to evoke the emotions of blind favoritism and person worship which Islam strongly forbids among people which made them to hate each other Propaganda that Ali being close relative was the righteous successor of Muhammed to be the first Khalifa and that right was snatched

Alirsquos history

44

away from him was spread by them Even though Ali publicly and clearly denied that claim in places like Egypt Bazra Koofa and Yemen wrong thoughts got spread Efforts of enemies of Islam to attack the religion from within itself started to see success Troubles grew as because of the differences in thinking and polarizations Tendencies of animosity created problem like in the time of Uzman The group of people who stood for Ali naturally portrayed his character in a higher position It is a result of this that a group among world Muslims do glorify Ali Viewing from this back ground pakshipattu have influenced Kerala Muslims in Shiaism

45

Naduthoppilrsquos Pakshipattu have faced a lot of criticisms from the beginning Some scholars have even banned reading it because it tells a fictitious story about the prophet The criticisms are that there is no such an event in the history and it is non-islamic and it would create misconceptions in the society All these criticisms should be looked upon but there is another dimension to it which everybody agrees that is itrsquos popularity This is a song which have been read sung and enjoyed by the common muslim a lot Thousands of its copies got printed Clarity in language simplicity in representation appropriate abstractions and augmentations and crystal clear language are the qualities of PakshipattuIt became popular because it is entertaining The male bird expelled his wife because he had doubt in her chastity His need to save the girl in Ifreethrsquos fort reflects his opinion to protect womanrsquos morality Ali does this adventure because he recognizes it The issue which the female bird raises in front of the prophet is also the same The song suggests that man and woman should trust each other

Criticisms

46

Pakshipattu is full of awesome picturisations The age of Akbar Sadaka is not mentioned in pakshipattu The poet gives us clues to guess it in a strange and beautiful way

പേിശിൽ ഈ ഭമിയിൽ ിൽകലകല കാലതലതല പേിവശാതലത ഭമി ഞാൻ അഞലച ിറം കണലട മലപിാൽ ഭമി അതല വപാല ിറമായി പിലവയാ ഭമി അതല വവളലളിതലതറയായി വവളലളിതലതറരപായി വചലപതറയായി വചലപതറരപായി ഇേലപ തറയായി മണലണതറയായിടലടഞലച റലറാണലടായി (I have seen earth in five colors It was golden in the beginning Then it became silver Then it turned bronze and then iron It has been 500 years since it has turned earth colored)

The scientific basis of this transformation should be questioned But the transformation of time and space have been beautifully illustrated in these lines If inspiring awe in the readerrsquos mind is an element of beauty in literature Naduthopil have brought his readers to the bring of itാലലപത ചവിടലട വകാണലവടതലതി ഇമാമലി (Imamali reached in just forty steps) അലതവിസലേലതിതമായി കിടകലകല കടൽ (the sea which extends till infinity) അതിലവറ കാവൽകലകാോയി േണലട ാഗങലങൾ ആ ാഗങലങളവട വലപലപം ഉദയമാം വതാടലട അസലതമം വവേയാണല (it is guarded by two snakes the length of those snakes extends from sunrise to sunset) These lines remind us of Muhyudheen Mala

ആകാശതലതിൻ മീവത ഭമികലക താവഴയം അവവേവകാടിീളം അതലതിേയരളലലാവർ (The one whose size of flag is from above the sky to below the earth)

To provide thought which guide you to infinity is characteristic of Quran It may be Quranic influence that lead mappila poets to use that kind of imagination The snake called Ibnu Umair in the song has 80 heads and 80 hoods Ali crosses the ocean sitting on it Ibnu Umair tells the marvels of the fort like this

Imagination in the Song

47

തനനാലെ കതതനന വാളണടാ കകാടടയിൽ തനനാെടികകനന ദണടണടാകകാടടയിൽ തനനാലെ കതതനന തീയണടാ കകാടടയിൽതനനാലെ വീശനന വെയണടാ കകാടടയിൽ(In the fort there is a sword which strikes by its own a pole which hits by its own a fire which burns by its own and a net which gets thrown by its own )

Magic in depiction not scientific reality is becoming evident in these lines Minds of readers and listeners get lit with wonder The depiction of things inside Ifreethrsquos fort makes evident the dangers and adventure Ali has to go through to save the girl For this poets have been using myths proverbs and supernatural powers since centuries This unique method of depiction leads the song to fulfill its purpose

48

Ali fights bravely to protect the fourth Veda Alirsquos bravery becomes evident only when the reader is convinced of his enemyrsquos huge power In Miltonrsquos world classic Paradise Lost the poet depicts devil as one with extraordinary power it was to show the greatest might of God A human level representation of that is shown in pakshipattu Even when it is agreed that the events in this story are impossible the poet tells a truth which the human race has to be convinced which is to bring purity in life The reading of Naduthoppilrsquos Pakshipattu becomes creative only when that is understood Using the secondary imagination which Coleridge says genius people possess like Aristotle had proved before imagination becomes creative this could be experienced by the reader on careful reading of Pakshipattu Like moral stories and parables the poet presents Pakshipattu Writers write stories and songs like parables to present philosophies

The prophetrsquos philosophy that even a bird should be given justice should be noticed It shouldnrsquot be meant that Pakshipattu is completely righteous There are attempts to patronize great men like Bilal and Umar who had led a saintly life The song even patronizes prophet Muhammed who is called the Darling of the Mankind But when he realizes his mistake Akbar Sadaka asks for forgiveness The poet in his excitement to praise Ali would have forgotten and written things which shouldnrsquot have been written It would be appropriate for the reader to forgive the poet for the prophetrsquos teaching was to forgive even your enemy

Message in the Song

49

There are few things which are entirely non-Islamic in Pakshipattu They shouldnrsquot by any means could be justified The serpents who guard the sea asks a favor in return of helping him cross the sea The serpents says- ldquoYou are the one who gives the card to enter paradise during the day of Khiyamat give us also cards during that dayrdquo Ali replies that he would give him a great card This is completely wrong according to Islamic principles because even the prophet canrsquot decide who enters heaven So those lines are absurd The concept that tree bends for men has beauty It is okay if its a display of respect but its impossible according to Islam The tree also has a wish since it is a Sunnath for muslims to brush teeth the tree asks to give him that Sunnath This even is also not possible In the end of the song the poet pleads to Allah to forgive him for any mistakes in the song he had committed

Errors

50

Mahathaya Mappila Sahithya Paramparyam- C N Ahammed Moulavi K K Muhammed Abdul Kareem

Mappila Shaili- N K A Latheef

Muslim Samoohika Jeevitham Malayala Novalil- Jamal Kochangadi

Pakshipattu Oru Punarvayana- Ibrahim Bevinja

Muslimingalum Kerala Samskaravum- P K Muhammed Kunji

Mappila Muslims of Kerala- Rollan E Miller

Islam in Southern India- W P Warren

Mappilapattinte Thayverukal- V K Kutty

Arabi Sahithyam- Prof V Muhammedali

Onninte darshanam- M N Karassery

Kozhikotte Muslimkalude Charithram- Parapil Muhamed Koya

Islam VIjnana Kosham

Keralathinte Samskarika Charithram- P K Gopala Krishnan

Bibliography

51

Mr M A Abdu Rahman

Prof Abdul Satar

Mr Abdulla Mogral

Mr V Abdul Gafoor

Social Revolution in a Kerala Village- Dr A Ayyappan

The Cultural Heritage in ndia- Edited by haridas Bhatacharya

Bharateeya Chinta- K Damodaran

The Growth of Islamic thought in India- Dr Tharachand

Cochin State Manual- C Achutha Menon

Courtesy

52

53

54

26

of priesthood and male domination The acceptance to mappila songs in which the prophet and birds were the characters was beyond what their author had thought The lsquomalarsquos (songs) are rich with hero worship and there are stories about heroines also like in Nafeesathu Mala

Music is used in medical treatments now It is not so long before that to console a woman giving pregnancy women sat around her and sang Nafeesathu Mala There were songs to give spirit to the warrior going for battle There are lullabies and satirical songs in Arabi-Malayalam which still people sing

Many Arabi-Malayalam songs are influenced by magical realism The messages from the immortal art forms and even the doubts which they awake influence peoplersquos minds Theatre and music have an integral part in the social changes in Kerala Literacy was the guiding light for renaissance Art can shed light in peoplersquos minds and trigger revolution Even though there are Mappila songs in Arabi-Malayalam and pure Malayalam which influence people irrespective of their age beyond entertainment itrsquos influence spreads on the backdrop of God worship and hero worship therefor mappila songs in Arabi-Malayalam are treasures in language and culture They become ever living because of the clarity in their cultural background

Art and music forms are symbols of a live society Arabi-Malayalam songs could be seen as agents of indirect woman empowerment

There are Mappila songs for every occasion like birth death marriage feast offerings to God football agriculture battles and loveThere are Mappila songs in kannada also There are set rules and grammar for this range of music Encouraging language is encouraging humanity The works of TUbaid and Moyikutty Vaidyar should be studied closely These are invaluable assets for present from the past A new generation of Mappila song writers and instant poets are a unique experience in the village of Mogral A generation in whose

27

veins the sweet tunes of Mappila songs are dissolved will makeanyone wonder The style of their singing underlines the humanitarian face of music It is not only language but also the culture which is being transferred with the songs Mappila songs are guiding lights in the journey of life

Arabi-Malayalam which shed the light of informal education for the Muslim woman who was denied literacy and education could only be seen as a streak of light in the dark cloudy sky when viewed through the rear view mirror of time Pakshipattu written on Khalifa Ali radiating hero worship could be read on the grounds of Shiaism Mappila songs have turned to the form of worship and offering to God in certain sects

Mappila songs shouldnrsquot be rated on the basis of new trends and popularity votes of today This poetic stream of self expression should be read on the basis of literary values as well as its influence on social and cultural spaces

For the people of a Holy book which called itrsquos people to read and recite Mappila songs are steel swords It is not only poetic justice that like the ishals which doesnrsquot stop raining and changes night into day centuries ago it was the Islamic invasion that gave the magical wand of magical realism to Spain

28

Mappila songs have a very important place in the songs of Kerala G Shankara Pilla says ldquo It may be difficult for one to enter into the complex lsquoManipravalamrsquo(mixed language) of Arabi-Malayalam into its poetic devices and decorations but once these hurdles are crossed a magical world of is awaiting himrdquo Many poems rich with poetic devices such as upamalangaram ulprekshalangaram and uniuqe ideas are there The rhyming sequences in Mappila songs leave poets of other language perplexed The main kinds of rhyming are kambi kazhuthu valkkambi and valinmel kambi Unique vrithams (essentially a tune or a rhythm) are speciality of mappila songs The songs which are bound to the rules are more beautiful Many different branches like padappat (war song) kissappatu(story song) mangalappattu(wedding song) maduhu pattu(stories of saints) thalolappattu(lullabies) upadeshappattu(advice songs) and malappattu(offering song) The songs of our grand parents come from a time beyond our perception handed over through many generations

There are many songs printed in Arabi-Malayalam whose author or the time which they were written are unknown Aadi mutual puranam Oppana murukkam Mylanjippattu Mazhaya ammayippattu Pazhaya Mihraj pattukal Hakhana Kombu Vakavalippattu Daniel nabi kissappattu Isa nabi kissappattu Thrikkalyanappattu Noolmala khanda kavyam Prophet Ibrahim kissappattu Pazhaya valiya kachavadappattu Jaufar thayyarppattu Mundirbunuaveel kissappattu Pazhaya yaseed pattu Falurathul khudsu oppanappattu Aandu hashu pattu Puthiya thrikkalyanappattu Muthumala multhasiminte pattu Malik ibnu deenar kissappattu and Vafathu kissappattu are only few of them There are many other handwritten poems also Among these is the ldquoMappila Ramayanamrdquo which Dr M N Karassery discovered The mappila flavor in the song is very interesting

കലം മലയം രകറികലകീഞലഞ വശമലപഞലവഞേകലകം വലവാേ സലദേിലാവണലവറ വപങലങളമലമാ രപാലവപേതലവതാേ പാതാളതലതിവല സൽതലതരാവേ മിലം വപാചലചണി കമമണി േീവി ശർപണഖകാലകലവകടി ഹലാകലകി സൽതലതാൻ മയയതലതായി ശീലംരകടലരടാൾകലകിലം രവണം മാപലപിളവയാല

Mappila Songs History and InfluenceTranslated from the original aricle Mappila Pattukal from the study Mappilasaili by NKA Latheef published by Vachanam Books Calicut First published July 2010

29

ആങലങളലാവണ ോജാരവാടല സങലങതിവശാലലലിവപങലങളല കണലടാൽ സമമതമാവണലവേവശാലലലി

These are few lines from Mappila Ramayanam It has similarities to the folksongs from Northern Kerala called lsquoVadakkan apttukalrsquo C N Ahammed Moulavi and K K Muhammed Abdul Kareem found two epic poems unpublished and authors anonymous One of them tells history of the battle of Badar and the lines are very ancient The other epic poem is lsquoRausulgulrsquo which gives historic description Few lines from the part which talks about the valor of Hazrath Ali

ആകം അസദലലലതങലങൾ അലലവത പലിരപാൽ പടയിൽ വീകം അലിയാർ സിഫതലതം വിേതലതവതാേല പാേിൽ

Many of the songs by anonymous poets are very popular lsquoAadhi muthal puraanamrsquo is a very ancient wedding song lsquoOppana murukkamrsquo is also a very old song

മാണികലകാമണിമതലത മഹമലമദിാ മഹേലേതാൽ യദർതളലളാ തിേിരാകലകാരല തിേിരാകലകം തിേിവവാളിവതിാവല തിേിവവാളി വവമലപിദിമിർ വപാങലങി

The style of ancient lsquoMylanchirsquo songs go like thisമണിമറയിൽ സവേലകലകം തലിലാവയ പീഡം അപലപീഡം ഏറിപലരപായല ഒപലപ വവകലരകണം ഒപലപ കാണാൻ വപേിരയാൻ തണ രവണം വപേിമയിലളലള മലാഇകലകലമാേം സഫല ഒപലപിചലചളലള മലാഇകലകതലവതലലലാേം വിശവയലിവയലലലാേം ഒേമിചിേലാവേ

Old lsquoAmmayippattursquo is a witty songഅപലപങലങൾ പലവിധം വകാടതലതമലമായി അലങലകാേം മികചലരചമാൽ വകാടതലത മലംആടവാൻ ആളകൾ വപൻേലടിയകൾ വയതലതിോരതടവാൻ കാകലക അളിയൻ ഹാജർ

30

A list of Mappila dishes and drinks could be seen in the song There are songs which lists all the jwellary and dress items used by Mappila women There are many Kissa songs(songs describing story of heroes) written by anonymous poets Most of them are epic stories about prophets and saints Following is a song about Jesus Christ called Isa Nabi Kissappattu This song was found and published by the first ever Mappila translator of Quran Mayan Kutty Elaya Relying on lines from Quran and Bible the poet writes

ഒേ വാകലകം ായൻവയലലിചലച ഉതലതിേം രകടലടാരോ ഉതലതലറാൻ മണലണലമർയം താം അരമാദം അേിവയ ജിേല േീൽ ഉേതലതല മണലണലടതലരതാതംരപാൾ ആദേവരലലലാേി പയലതല പളലളയിൽ ആയതയല പിേിഞലഞ അവിടലല അലല ജിേല േീൽ ഉശർല രപായല പിശകാവത മങലകവയറലറില ഈശാേി വചാലാേല

The tales of prophets and saints could also be seen in lullabies which follow oppana songs Lines from a lullaby which touches the childhood of prophet Muhammed

താരലാലം താരലാലം താഹാ േിരയ താരലാലം വകാളലളലാൾ തായി ഹലീമാതാലതലതിൽ അലലലംരപാൽ എലലലാം വലിതാൻ താമേപമണം ാളിൽ ഹലീമാ

lsquoMalappattursquo (offering songs) are a special branch of mappila songs They are about the lives of saints honoring them There are many anonymous songs in this category also Following are few lines fromlsquoAbdu Rahmanubnu Ouf Kissarsquo to show how ancient they are

കാമീൻ അതയലവറ ഹേീേല േിരയാടല കറം പിേിശം മികചലരചാർ അസലഹാേി രകാമാവതയലലവറ മഖതിരവലണലടിരഖാജാേി വാശം മാറാവത ിലരാവർ ാമം അേലദേഹിമാവല വപറലവറാവർ വലലലേിദീിൽ മാരലാ ശിചിടലരടാവർ

31

ചീമാരാവടറലറം പിേിശം മികചലരചാവർ ഒേമയിൽ രലലല തലാകം പിേിഞലവഞാവർ ഒകലകവകാടതലത സഹദായി ടലരാവർ

A number of Mala songs were written by known and unknown poets following the footprints of this song Muhiyudheen mala Badar mala Rifai mala Nafeesathu mala Manjakkulam mala Mampuram mala Malappuram mala and Muhdu mala are all popular Mala songs Depending on the common knowledge till today lsquoMuhyudheen Malarsquo written by Khazi Muhammed of Calicut is the earliest poem to have the poetrsquos name and written year printed It is stated in the song itself that it was written in the Malayalam calendar year 782

വകാലലലം വയലടലടവയലപതേണലടിൽ ഞാൻ വകാതലവതൻ ഇമലമാവലവ റലറയമലപതഞലഞമലമൽ മതലതം മാണികലകവം ഒലായി രകാതലത രപാൽ മഹിയദീൻ മാരലവ രകാതലവത ഞാൻ രലാകരേ

Muhiyudheen Mala praises the great scholar and spiritual teacher Sheikh Abdul Khader Jeelani

കപലപി അകതലതളലള വസലതവിവ രപാവല കാമാൻ ഞാൻ ിങലങവള ഖലലേകം എലരാരവർ രതീചലച വവചലചപലരപാൾ ഉറമലപ ചാലിടലട രപാൽ തിശ അവവേപലരപാഴം ആവണലണമളലരളാവർകളവ പറലലലാ എലളലള രചാലാവേ കളലളലവറ കയയലിവല വപാല വകാടതലരതാവർകിയിലലലാകലകാലം കിവയ വകാടതലരതാവർകേിഞലഞ മേതലതിലരമൽ കായായല ിറചലരചാവർ

Even though it has some idealistic flaws from the viewpoint of religion the poem is very beautiful It is older than Thunjathu Ezhuthachanrsquos Adhyatma ramayanam and itrsquos simplicity and originality is laudable The unique narrative style of Muhyudheen Mala could be seen later only in the works of Kunjayin Musliyar who was a great scholar and had a unique sense of humor lsquoKappappattursquo is a very beautiful metaphorical poem written by him The song starts with comparing human body to a ship

32

ചായൽ ഒേ കപലപലണലടല മകലകല ചാഞലഞവളലല പാണലടിചലചാവണാൻപത ീളം This ship is being attacked by four kinds of thieves

ാലണലടല കളലളർ ഉഴവല ചേലം ാണാവദ ാലം അതല ാലപാഗം മാലം തടിയിചലച രലാകേിമലമലം മൽഊവതല അസാസീലവമാല Wealth desire for the body men and the cursed devil are the four sea thieves

കണലടിടലടറിവാരാ കണലണിരലലല വപാടലടാ കാേരണാർ വചാലര വചാൽ രകടലടിരലലല വപാടലടാപണലടളലരളാർ വചാലലലിലല പതിേണലരടാ വപാടലടാ പയല തല പാലിലല കയലപണലരടാ വപാടലടാ പടലടം വപാളിഞലഞാൽ പറകലകാരമാ വപാടലടാ പാലം മറിഞലഞാൽ കടകലകാരമാ വപാടലടാ പണലണിയം വചാലലലാമാരകകരമാ വപാടലടാ രവടലടാളർ കാതിലല കടിടലരടാ വപാടലടാ

lsquoNoolmalarsquo is another devotional song written by Kunjayin Musliyar Itrsquos style is different from that of Mala pattu The poet expresses his love and respect to prophet Muhammed through the song and lists all the great qualities of the prophet He expresses his extreme desire to see the prophetrsquos face and ends the lsquoNool maduhursquo Kunjayin Musliyar who preached the religion with a sense of humor lived during 1700rsquos There are a number of famous jokes on him connecting Mangattachan and the King Zamorin Noolmala is 300 years old Muhiyudheen Mala and Noolmala have a difference of 130 years In between these two books we donrsquot know exatctly how many books were written lsquoValiya Naseehathu Malarsquo by Manakkantakathu Kunjikkoya Thangal is a poem written during that time He wrote it during Hijra 1052 Muslim women used to depend on this poem for basic religious education

33

ഈടം മഹലശറ ചടം വകാടമയിൽ വയതലതിേ രപാടലടികലകേയരമഖലേകൾ രതടം അലരേതലതല ഹഖകൾ കിടലടവാൻ തകലരകാവേപാതലതല പിടികടലവതലതിോ കടം പിടിയിൽ വിടതിമയമിവല കാണം മലകലകല സമഹായ കടകലകാേിൽ ാടം പലിശ ഭജിതലതളലളവർ പളലളാ ാശതലതിൽ വിങലങി കംവകാണലടവർ വീളം വീളം അവർ രമൽ ശശതലതാം കാഫിറം വിതറി പരലകലകടലടം രകറി ടകലകരമ

lsquoSafalamaalarsquo by Shujayi Moythu Musliyar is a song which reminds of Kunjayin Musliyarrsquos visionary songs It was written in Hijra 1316 He included things from the beginning of the world to the life of the prophet Here are few spiritual and philosophical advices

ാളില രപാകടലവട ാവളയാകടലവട ാരളകലകല ാവള ഈ ീളം വിടലടാടലവട ഓടല രകാടാ ഇടം വലം േണലരട ഓരോരോ സാ അതലതിൽ മാറലറങലങളണലരട ആടല ോലസലഥിതി േണലട രവവറ അൽ പകവലലവർകലകാേംഭപലരപവേ കടല വകാലലലങലങൾ മാസങലങലാഴലചലച വടികൾ കണകലകിൽ ിലായസിൽ തീർചലച വതടലിവർ ിലവ മണല വീടലടിരലകലക തലജം ീ രാകലകല വപാൻ വീടിരലകലകല അകകലകണല തറലാവക രാകലവകാല രമാടാ ഉൾസാേം ഓർതലതാൽ ഉറങലങാരമാ രകടാ മഖകണലണടയലകകലകൾ തറകലകടലവട മാടാ മടിടലട വപാലവചപലപിൽ മതലതണലടല രകടാ പകൽ കണലണടചലചാൽ ഇേളാരമാ വപാടലടാ പലതം പിടിചലചാൽ ഫജലർ ആരമാ വപാടലടാ തടലടി തറകലകൾ ഉറപലവപലത വപാടലടാ തിലാപഴതലതിൻ േചിവയലത വപാടലടാ ാടലടാലലപൽ വലലലല വിളയരമാ വപാടലടാ വപാടലടാ ിലമലതളലളിപലപിൻ രചാേകലകടലടാ പിൻ ഇലല കാടലടം വപാറകലകല വകാടലടാ വപടലടാരലാ ചതലത ചകമരലലലാ വപാടലടാ

34

പറിൽഉടൽകലകല േഹമാം വപാടലടാ മാം വേിപലപാൻ അലങലകാേമാവക മലതം ഭേിചലചിങലങ പിലതലം ആകാ മാരറം കാടലടിൽ ീ പഞലഞാലം രപാോ മതലതിൻ േഹർ കണലടല ചാടലയലം രപാോ കരലലലാലടലടായിേം വപാൻവിലകലകരലലല വകാടലട ിറയല കൽകലവകാേ കാശല കരലലല ഇവലലലല വചാലലലി ിറയലകലകാരമാ പരവ അലലലൽ പറഞലഞ മകടലടാരമാ വകാരവ വകാലലലം മലകലകില കലലപ കിടലടി കടാടിപാടല തതലതവയ കിടലടി വതലലലം ഒഴികഴിവിലലലരലലലാ കടലടി തലിഷലടം വിടലടാരമ രപാലിഷലടം കടലടി

The influence of mysticism could be seen in Safalamaala The poet doesnrsquot lock us in the prison of spirituality but he talks about a life of virtue based on dharma He evokes the powers of humanity and wakes up the soul

Moyinkutty Vaidyar and Chettuvay Pareekkutty were poets who created a new path different than the religious traditional Mappila songs While the traditional poems connected even the love stories to the lives of the saints and made it divine these poets gave poetic form to the raw emotions of the common man Moyinkutty Vaidyar (1852-1892) was the first poet to write a love story poem with all its true charm Even though he lived for only 40 years his contribution to Malayalam is unforgettable The poet who loved nature and flowers could evoke romance in the listeners He wrote an immortal love poem called lsquoBadarul Muneer Huznul Jamalrsquo Shooranadu Kunjan Pilla evaluated this as a genius work which all of the Keralites together if tried wouldnrsquot achieve now This is an example of his descriptive ability

പമാകളാരണ ഹസലൽ ജമാൽ പലാേതാളം മികലരത േീവി രഹമങലങൾ വമതലവത പണിചിതലതിേംാമങലങൾ എണലണിപറഞലഞാൽ തീോ വേതല ചിങലകാേം പണലവട േീവി

35

കമാകലകായലചലചകലക തപലപവമലതാം കതലതം തഖലതിൽ മേവം േീവി മേതകതലതകിലം വഞറിലതടതലത മാണികലകയലകലകയല േണലവടറിലത വീശിപേകലകിതലമടിയം കിതലതല വപേമാൾ കഴതലതം വചേിപം വകാണലടല കേിരപാൽ ഇടതം വലതിടലടലി കണലപിേി വവടലടിചലചഴടലടീടലിൽ വേിൽ മദം തേിതലവതരാകലകം പവിഴരപാലചലചണലടാവല രപാലചിേിതം വപാഞലചിേി തലവ ടചലചായലിൽ പമാതലരതവി വേവല തലിൽ

Moyinkutty Vaidyar also wrote well known battle songs like Badru Uhdu and Malappuram Including Saleekathu Kilathi maala and songs based on Panchatantra called lsquoElippadarsquo he wrote 12 khanda kavyas With this transformation initiated by Moyinkutty Vaidyar Mappila poets felt more freedom to choose their subject The number of subjects which were written upon later shows that Songs like lsquoThengaappattursquo and lsquoMangaappattursquowhich are connected to the Kerala culture were written Contemporary issues were written upon A number of poets came forward to sing against the superstitions and malpractices in the society Few lines from the poem lsquoDurachara Mardhanamrsquo by Marakkar Musliyar When false stories about Shaikh in Muthupetta and Koottayi Vellatha painting divinity on them were getting spread he satirically wrote

മതലതപലരപടലടകലകല രപായവർ വലര മഴവൻ കളവവല പലർലവ അതലതേം തലവ കടലടായി വവളലളം അതിാൽ പലർലതം കളലളം

There were talented women poets like P K Haleema V Ayishakkutty Kandathil Kunjamina and Puthooru Amina Sparks against abuse of women could be seen in some poems Puthooru Amina writes against treating women like a consumable object

36

ാലഭാഗവം വലിതാ പറയല വപങലവകടലട ഉമതിലം ലലല മാേവേ കിടലടവാൻ എികലകിവലലലാേ മടലടല മടലടിൽകിടലടവവേകലകം മാരരതര വിളികലകം മടലടരലാഗിയം ഉറലറിടം പരല ചകലകേവാകലകം ഒേപടി മകലകളങലങ കളകലകിലായാൽ അടകലകവളലാകലകം വപാടലടിപലവപാേിഞലഞലതാളാം വപാേിവവയിലതലതാകം ഓളം രപായി മറലവറാേ രതാപ കണലടപിടികലകം അയയലളാ-പേഷവേ പതി പതലിമാർകലക തീേം ഇവതലവതാേ രകാളാ

There was a stream of Mappila songs touching the social life The excitement of Indiarsquos freedom struggle could be seen in many Mappila songs of that time Many mappila poets like Nallalam Beeran were put into jail T Ubaid wrote to raise the national spirit

എലതി വിണലണിൽ പതതായല കേിിഴൽ കാണല തങലങി എല ലണലടൻ രഗാപേങലങൾndashതങലങളിൽ രചാദയലം തടങലങി ചിലതയാലിംഗലലണലടല തലവറndashവതളിമഖം കേിഞലഞ മങലങി ചീർതലതാ രമരതാ വിപതലതിൻ സചകൾ കണലടടങലങി

Mappila Literature researcher K M Ahammed wrote ldquoMappilas didnrsquot sing about the local rulers or the Kings They didrsquot fall short of desire for freedom or self respect It was Mappila song writers and singers who inspired the Muslims of Kerala to fight against any oppression whether of the local rulers or the imperialist Britainrdquo

37

Akbar Sadaka Pakshipattu should be included in the group of story-songs This poem written by Naduthopil Abdulla once gained astonishing popularity in Malabar The story and its presentation in the song would blow away anyone Clarity simplicity ease and the ingredients of unique vocabulary in Kasargodian Malayalam are the characteresitics of this poemThe poet belongs to a small shore side village in Kasargode sharing border with Karnataka The slang over there is a mixture of Malyalam and Kongani

Pakshipattu

38

A bird who had lived with her husband for 40 years is subjected to husbandrsquos suspicion for lying two eggs during one day and she gets thrown out of the nest The bird pleads prophet Muhammed to convince her husband that she was innocent The prophet replies that he would end her distress if she could bring her husband to his presence The bird says that he wouldnrsquot come if she asks and says the prophet should send one of his men to which prophet asks the whereabouts of her husband The bird says that it is beyond the tall Jabal Khubais and beyond Jabal Noor and beyond a field in a hill called Thurisina Mala where prophet Moosa was born The prophet sends Bilal to fetch the male bird Bilal went there and called the birdrsquos name twice but the bird pretended that he didnrsquot hear it When Bilal got angry and called for the third time the bird showed its beak outside and asked Bilal with arrogance- ldquowho are you you kid who called me by my namerdquo When Bilal said that prophet Muhammed send him Akbar Sadhaka- the bird replied that he knew all the 312 prophets but he he hadnrsquot heard about Bilalrsquos prophet and asks him to tell his prophet that Akbar Sadaka is calling him Bilal returns and tells this to the prophet and he sends Umar Akbar Sadaka repeats whatever was said to Bilal Then the prophet thinks that if his son in law Ali was there he would have brought the bird there Ali was at a distance of 93 days gone for a battle Ali knows about Muhammedrsquos thought through dream Ali arrives at the prophetrsquos presence during Subhi morning prayer on his horse named Dul Dul It happened so because Allah asked Jibreel to shrink the earth Ali goes in search of Akbar Sadaka When Akbar Sadaka didnrsquot listen for the first two calls Ali called him for the third time in a manner that the sky and earth shivered Akbar Sadaka called Ali as Chinkapuliyar (the lion Ali) The bird said the same things as before to Ali also Ali replied that Muhammed is the 313th prophet Then the bird asked him if there was a prophet like that why was he not keeping the fourth veda in tact When Ali asked him to explain he said that the dear daughter of a sahabi named Ibnu Ubaidulla was kidnapped by Ifreeth jinn on the 3rd day of her birth and she is being brought up as an infidel for the last 16 years Why is that your prophet is not able to save herAli after hearing this marches towards King Ifreethrsquos fort There is a cave covered with a huge stone on the right side of Thurishina hill

The Story

39

It is written on it that if a human being enters into the cave he will be burnt to ashes Ali ties his horse on the stone itself and enters the fort Then Ali sees a large ocean and two huge serpents guarding it Those serpents recognizes Ali The serpents gets Ali into the fort on some conditions Then Ali sees a tree The tree tries to send Ali back but he doesnrsquot listen The tree gives keys for all the seven forts to Ali on some conditions Ali witnesses perplexing sights on opening every fort In the seventh fort Ali sees the girl who was abducted by Ifreeth guarded by a jinn Ali wakes her up Th girl says that only Ali from Mecca could enter the fort like he did She says that Ifreeth had gone for a hunting party and the sounds of his return could be heard Ifreeth on entering sees that all the forts were open and asks the girl about it Ifreeth says that he could smell man he could smell Ali When he screams and boasts that if he sees Ali he would burn him to ashes Ali jumps in front of him Ali asks Ifreeth to believe in islam but Ifreeth resents Ali then fights with the Kingrsquos guards In the end Ifreeth falls like the Uhdu hill Ali takes the girl along with him and reaches the place where Akbar Sadaka lives With the first call itself the bird greats him with saying ldquolabbaykum labbaykum labbaykumrdquo Akbar Sadaka goes along with Ali towards prophetrsquos presence saying that he is now convinced that Muhammed is the prophet Akbar Sadaka tells the prophet about his suspicion on his wife The prophet replied that it was a Kudrath (blessing from Allah) and the bird gets convinced Akbar Sadaka asks the prophet for forgiveness He takes his spouse along with him to the nest Ibnu Ubaidullarsquos daughter describes all the events happened in while she was kept in the fort In this fashion the story in the song ends happily

40

One of the most notable period in the Malayalam literature begins with Kilipattu Even though Thunjathu Ezhuthachan was the central point of this stream there are many other kinds of works like Champukkal Aattakathakal and Thullalukal Many kilippattu were written after Thunjan Even though Kilipattu are written like a bird is made to sing there are other songs in which goose coil and beetle sing the song They also could be included in the category of Kilipattu In the Akbar Sadaka song the bird asks the prophet Bilal Umar and Ali two ethical questions in poetic form The bird talks to each one of them The song could be read as praising chastity of woman Even though in the beginning the bird talks down of Muhammed in the end he apologizes and does as the prophet says Unlike Ezhuthachan who used sophisticated verses to talk about the ethical issues Naduthopil has used some perspectives which existed then and wrote about some philosophies in a not so serious manner Pakshipattu could be seen as a Mappila version of Kilipattu Those who blame Pakshipattu for contempt of the prophet should rethink based on what is said above

Kilipattu

41

Pakshipattu is a story about the loss of faith and replacement of it Stories about miracles were always used from the ancient times to spread religious belief Almost every prophet who were mentioned in Quran had many miracles associated with them They were meant to make the people of their times believe that the prophet is capable of doing things with the blessing from Allah which are not possible by normal people Many of the miracles were very majestic like splitting of the moon during Muhammedrsquos time and like the ocean split and made way for Moses There is a story about Cheraman King in Kerala who lived during the same time during when the prophet was alive that he saw the moon splitting and he converted to Islam These stories are intented make people believe that there is a power which could do any thing things majestic and beyond what they could think of In the story of Akbar Sadaka initially when the bird is asked to come see the prophet he talks down on him saying that he didnrsquot know about a prophet named Muhammed If there was a prophet named Muhammed why would such a dare thing happen like what Ifreeth did How would it happen so that daughter of a sahabi was taken away when she was just 3 days old and now itrsquos 16 years she had been held in captivity and kept as an infidel by a jinn Akbar Sadaka has lost faith in Muhammed that he was the prophet of Allah and Ali is engaged in a mission to restore it Ali enters the forbidden cave and encounters many supernatural occurrences like talking snake with 80 hoods and talking trees When he opens the forts by the keys given by the tree he sees many more miracles like fire by its own net which gets thrown by its own arrow which gets shot by its own and a wand which hits by its own afort in which a thousand women were sleeping while standing a thousand women were sleeping while sitting a thousand women were laying and sleeping Finally when he meets Ifreeth he is defeating a Waseer (guard) of Ifreeth who is 40 times bigger than Ali who had eaten 40 camels and drank 7 barrels of water Ali throws him thousands of yards up in the sky On falling down the Waseer says that if Ali catches him so that he wont die he would believe in islam Ali saves Waseer but he still doesnrsquot keep his word Ali throws him up again This time also when coming down the Waseer says the same Ali trusts him again but Allah sends Jibreel to strike Alirsquos hand so that

Story of Faith

42

the Waseer falls down and no more cheats Ali When Ali is back along with the girl a deed which would not have been possible if not for blessing from Allah and knowledge of Muhammed and valiance of Ali Akbar Sadaka becomes convinced that Muhammed is Allahrsquos prophet His faith in Muhammed and Islam is restored He goes to Muhammedrsquos presence and asks his question that how could his wife lay an egg which is not his Muhammed assures him that his wife is innocent and it was a blessing from Allah Akbar Sadaka gets convinced because it is Allahrsquos prophet who have said so He has restored his trust in his wife also

43

Shias are a group of Muslims who give more importance to Ali than other Khalifas Ali was the fourth Khalifa and one of Muhammedrsquos first disciples He was prophetrsquos close relative and used to write down Vahiyu (messages of Quran revealed to Muhammed through Jibreel from Allah)for him He was one among the ten people whom the prophet gave news of assured entry to heaven Alirsquos mother had given him the name Haider which means lion But he was known in the name Ali (one who is in heights)which his father called him Ali grew up in Muhammedrsquos house under his guidance It helped him to learn good characteristics early in life He didnrsquot lower his head in front of any idols when idol worship was very prominent in Mecca It was the prophetrsquos wife Khadeeja who believed in Muhammed first and second it was Ali The brave Ali was ready to die protecting Muhammed The prophet had married his youngest daughter Fathima to Ali Ali had fought in the battles of Badr Uhud Hantak Khaibar and Hunain In his last days the prophet came to the mosque supporting his hand on Alirsquos shoulder Ali had a main role in the death ceremony of the prophet Historians records that Ali had expectation that prophet would select him as his successor Knowledge bravery justice and simple life were some of his qualities He had every means to lead a luxurious life but he didnrsquot lead one He bought the same kind of dress for him self and his servant He went to the market himself and carried things from there to home by himself He lead a very simple life

There are several reasons for Alirsquos rule as the fourth Khalifa not being a complete success Many had lead an opulent life because of the prosperous times before Many people turned against Ali who instructed a simple life and strict control in money transactions So he didnrsquot get the support of people who wanted a luxurious life Another reason is the indiscipline of people who were with Ali Some people deliberately tried to create trouble Ibn Sabu was the one behind that Constant attempts were made to evoke the emotions of blind favoritism and person worship which Islam strongly forbids among people which made them to hate each other Propaganda that Ali being close relative was the righteous successor of Muhammed to be the first Khalifa and that right was snatched

Alirsquos history

44

away from him was spread by them Even though Ali publicly and clearly denied that claim in places like Egypt Bazra Koofa and Yemen wrong thoughts got spread Efforts of enemies of Islam to attack the religion from within itself started to see success Troubles grew as because of the differences in thinking and polarizations Tendencies of animosity created problem like in the time of Uzman The group of people who stood for Ali naturally portrayed his character in a higher position It is a result of this that a group among world Muslims do glorify Ali Viewing from this back ground pakshipattu have influenced Kerala Muslims in Shiaism

45

Naduthoppilrsquos Pakshipattu have faced a lot of criticisms from the beginning Some scholars have even banned reading it because it tells a fictitious story about the prophet The criticisms are that there is no such an event in the history and it is non-islamic and it would create misconceptions in the society All these criticisms should be looked upon but there is another dimension to it which everybody agrees that is itrsquos popularity This is a song which have been read sung and enjoyed by the common muslim a lot Thousands of its copies got printed Clarity in language simplicity in representation appropriate abstractions and augmentations and crystal clear language are the qualities of PakshipattuIt became popular because it is entertaining The male bird expelled his wife because he had doubt in her chastity His need to save the girl in Ifreethrsquos fort reflects his opinion to protect womanrsquos morality Ali does this adventure because he recognizes it The issue which the female bird raises in front of the prophet is also the same The song suggests that man and woman should trust each other

Criticisms

46

Pakshipattu is full of awesome picturisations The age of Akbar Sadaka is not mentioned in pakshipattu The poet gives us clues to guess it in a strange and beautiful way

പേിശിൽ ഈ ഭമിയിൽ ിൽകലകല കാലതലതല പേിവശാതലത ഭമി ഞാൻ അഞലച ിറം കണലട മലപിാൽ ഭമി അതല വപാല ിറമായി പിലവയാ ഭമി അതല വവളലളിതലതറയായി വവളലളിതലതറരപായി വചലപതറയായി വചലപതറരപായി ഇേലപ തറയായി മണലണതറയായിടലടഞലച റലറാണലടായി (I have seen earth in five colors It was golden in the beginning Then it became silver Then it turned bronze and then iron It has been 500 years since it has turned earth colored)

The scientific basis of this transformation should be questioned But the transformation of time and space have been beautifully illustrated in these lines If inspiring awe in the readerrsquos mind is an element of beauty in literature Naduthopil have brought his readers to the bring of itാലലപത ചവിടലട വകാണലവടതലതി ഇമാമലി (Imamali reached in just forty steps) അലതവിസലേലതിതമായി കിടകലകല കടൽ (the sea which extends till infinity) അതിലവറ കാവൽകലകാോയി േണലട ാഗങലങൾ ആ ാഗങലങളവട വലപലപം ഉദയമാം വതാടലട അസലതമം വവേയാണല (it is guarded by two snakes the length of those snakes extends from sunrise to sunset) These lines remind us of Muhyudheen Mala

ആകാശതലതിൻ മീവത ഭമികലക താവഴയം അവവേവകാടിീളം അതലതിേയരളലലാവർ (The one whose size of flag is from above the sky to below the earth)

To provide thought which guide you to infinity is characteristic of Quran It may be Quranic influence that lead mappila poets to use that kind of imagination The snake called Ibnu Umair in the song has 80 heads and 80 hoods Ali crosses the ocean sitting on it Ibnu Umair tells the marvels of the fort like this

Imagination in the Song

47

തനനാലെ കതതനന വാളണടാ കകാടടയിൽ തനനാെടികകനന ദണടണടാകകാടടയിൽ തനനാലെ കതതനന തീയണടാ കകാടടയിൽതനനാലെ വീശനന വെയണടാ കകാടടയിൽ(In the fort there is a sword which strikes by its own a pole which hits by its own a fire which burns by its own and a net which gets thrown by its own )

Magic in depiction not scientific reality is becoming evident in these lines Minds of readers and listeners get lit with wonder The depiction of things inside Ifreethrsquos fort makes evident the dangers and adventure Ali has to go through to save the girl For this poets have been using myths proverbs and supernatural powers since centuries This unique method of depiction leads the song to fulfill its purpose

48

Ali fights bravely to protect the fourth Veda Alirsquos bravery becomes evident only when the reader is convinced of his enemyrsquos huge power In Miltonrsquos world classic Paradise Lost the poet depicts devil as one with extraordinary power it was to show the greatest might of God A human level representation of that is shown in pakshipattu Even when it is agreed that the events in this story are impossible the poet tells a truth which the human race has to be convinced which is to bring purity in life The reading of Naduthoppilrsquos Pakshipattu becomes creative only when that is understood Using the secondary imagination which Coleridge says genius people possess like Aristotle had proved before imagination becomes creative this could be experienced by the reader on careful reading of Pakshipattu Like moral stories and parables the poet presents Pakshipattu Writers write stories and songs like parables to present philosophies

The prophetrsquos philosophy that even a bird should be given justice should be noticed It shouldnrsquot be meant that Pakshipattu is completely righteous There are attempts to patronize great men like Bilal and Umar who had led a saintly life The song even patronizes prophet Muhammed who is called the Darling of the Mankind But when he realizes his mistake Akbar Sadaka asks for forgiveness The poet in his excitement to praise Ali would have forgotten and written things which shouldnrsquot have been written It would be appropriate for the reader to forgive the poet for the prophetrsquos teaching was to forgive even your enemy

Message in the Song

49

There are few things which are entirely non-Islamic in Pakshipattu They shouldnrsquot by any means could be justified The serpents who guard the sea asks a favor in return of helping him cross the sea The serpents says- ldquoYou are the one who gives the card to enter paradise during the day of Khiyamat give us also cards during that dayrdquo Ali replies that he would give him a great card This is completely wrong according to Islamic principles because even the prophet canrsquot decide who enters heaven So those lines are absurd The concept that tree bends for men has beauty It is okay if its a display of respect but its impossible according to Islam The tree also has a wish since it is a Sunnath for muslims to brush teeth the tree asks to give him that Sunnath This even is also not possible In the end of the song the poet pleads to Allah to forgive him for any mistakes in the song he had committed

Errors

50

Mahathaya Mappila Sahithya Paramparyam- C N Ahammed Moulavi K K Muhammed Abdul Kareem

Mappila Shaili- N K A Latheef

Muslim Samoohika Jeevitham Malayala Novalil- Jamal Kochangadi

Pakshipattu Oru Punarvayana- Ibrahim Bevinja

Muslimingalum Kerala Samskaravum- P K Muhammed Kunji

Mappila Muslims of Kerala- Rollan E Miller

Islam in Southern India- W P Warren

Mappilapattinte Thayverukal- V K Kutty

Arabi Sahithyam- Prof V Muhammedali

Onninte darshanam- M N Karassery

Kozhikotte Muslimkalude Charithram- Parapil Muhamed Koya

Islam VIjnana Kosham

Keralathinte Samskarika Charithram- P K Gopala Krishnan

Bibliography

51

Mr M A Abdu Rahman

Prof Abdul Satar

Mr Abdulla Mogral

Mr V Abdul Gafoor

Social Revolution in a Kerala Village- Dr A Ayyappan

The Cultural Heritage in ndia- Edited by haridas Bhatacharya

Bharateeya Chinta- K Damodaran

The Growth of Islamic thought in India- Dr Tharachand

Cochin State Manual- C Achutha Menon

Courtesy

52

53

54

27

veins the sweet tunes of Mappila songs are dissolved will makeanyone wonder The style of their singing underlines the humanitarian face of music It is not only language but also the culture which is being transferred with the songs Mappila songs are guiding lights in the journey of life

Arabi-Malayalam which shed the light of informal education for the Muslim woman who was denied literacy and education could only be seen as a streak of light in the dark cloudy sky when viewed through the rear view mirror of time Pakshipattu written on Khalifa Ali radiating hero worship could be read on the grounds of Shiaism Mappila songs have turned to the form of worship and offering to God in certain sects

Mappila songs shouldnrsquot be rated on the basis of new trends and popularity votes of today This poetic stream of self expression should be read on the basis of literary values as well as its influence on social and cultural spaces

For the people of a Holy book which called itrsquos people to read and recite Mappila songs are steel swords It is not only poetic justice that like the ishals which doesnrsquot stop raining and changes night into day centuries ago it was the Islamic invasion that gave the magical wand of magical realism to Spain

28

Mappila songs have a very important place in the songs of Kerala G Shankara Pilla says ldquo It may be difficult for one to enter into the complex lsquoManipravalamrsquo(mixed language) of Arabi-Malayalam into its poetic devices and decorations but once these hurdles are crossed a magical world of is awaiting himrdquo Many poems rich with poetic devices such as upamalangaram ulprekshalangaram and uniuqe ideas are there The rhyming sequences in Mappila songs leave poets of other language perplexed The main kinds of rhyming are kambi kazhuthu valkkambi and valinmel kambi Unique vrithams (essentially a tune or a rhythm) are speciality of mappila songs The songs which are bound to the rules are more beautiful Many different branches like padappat (war song) kissappatu(story song) mangalappattu(wedding song) maduhu pattu(stories of saints) thalolappattu(lullabies) upadeshappattu(advice songs) and malappattu(offering song) The songs of our grand parents come from a time beyond our perception handed over through many generations

There are many songs printed in Arabi-Malayalam whose author or the time which they were written are unknown Aadi mutual puranam Oppana murukkam Mylanjippattu Mazhaya ammayippattu Pazhaya Mihraj pattukal Hakhana Kombu Vakavalippattu Daniel nabi kissappattu Isa nabi kissappattu Thrikkalyanappattu Noolmala khanda kavyam Prophet Ibrahim kissappattu Pazhaya valiya kachavadappattu Jaufar thayyarppattu Mundirbunuaveel kissappattu Pazhaya yaseed pattu Falurathul khudsu oppanappattu Aandu hashu pattu Puthiya thrikkalyanappattu Muthumala multhasiminte pattu Malik ibnu deenar kissappattu and Vafathu kissappattu are only few of them There are many other handwritten poems also Among these is the ldquoMappila Ramayanamrdquo which Dr M N Karassery discovered The mappila flavor in the song is very interesting

കലം മലയം രകറികലകീഞലഞ വശമലപഞലവഞേകലകം വലവാേ സലദേിലാവണലവറ വപങലങളമലമാ രപാലവപേതലവതാേ പാതാളതലതിവല സൽതലതരാവേ മിലം വപാചലചണി കമമണി േീവി ശർപണഖകാലകലവകടി ഹലാകലകി സൽതലതാൻ മയയതലതായി ശീലംരകടലരടാൾകലകിലം രവണം മാപലപിളവയാല

Mappila Songs History and InfluenceTranslated from the original aricle Mappila Pattukal from the study Mappilasaili by NKA Latheef published by Vachanam Books Calicut First published July 2010

29

ആങലങളലാവണ ോജാരവാടല സങലങതിവശാലലലിവപങലങളല കണലടാൽ സമമതമാവണലവേവശാലലലി

These are few lines from Mappila Ramayanam It has similarities to the folksongs from Northern Kerala called lsquoVadakkan apttukalrsquo C N Ahammed Moulavi and K K Muhammed Abdul Kareem found two epic poems unpublished and authors anonymous One of them tells history of the battle of Badar and the lines are very ancient The other epic poem is lsquoRausulgulrsquo which gives historic description Few lines from the part which talks about the valor of Hazrath Ali

ആകം അസദലലലതങലങൾ അലലവത പലിരപാൽ പടയിൽ വീകം അലിയാർ സിഫതലതം വിേതലതവതാേല പാേിൽ

Many of the songs by anonymous poets are very popular lsquoAadhi muthal puraanamrsquo is a very ancient wedding song lsquoOppana murukkamrsquo is also a very old song

മാണികലകാമണിമതലത മഹമലമദിാ മഹേലേതാൽ യദർതളലളാ തിേിരാകലകാരല തിേിരാകലകം തിേിവവാളിവതിാവല തിേിവവാളി വവമലപിദിമിർ വപാങലങി

The style of ancient lsquoMylanchirsquo songs go like thisമണിമറയിൽ സവേലകലകം തലിലാവയ പീഡം അപലപീഡം ഏറിപലരപായല ഒപലപ വവകലരകണം ഒപലപ കാണാൻ വപേിരയാൻ തണ രവണം വപേിമയിലളലള മലാഇകലകലമാേം സഫല ഒപലപിചലചളലള മലാഇകലകതലവതലലലാേം വിശവയലിവയലലലാേം ഒേമിചിേലാവേ

Old lsquoAmmayippattursquo is a witty songഅപലപങലങൾ പലവിധം വകാടതലതമലമായി അലങലകാേം മികചലരചമാൽ വകാടതലത മലംആടവാൻ ആളകൾ വപൻേലടിയകൾ വയതലതിോരതടവാൻ കാകലക അളിയൻ ഹാജർ

30

A list of Mappila dishes and drinks could be seen in the song There are songs which lists all the jwellary and dress items used by Mappila women There are many Kissa songs(songs describing story of heroes) written by anonymous poets Most of them are epic stories about prophets and saints Following is a song about Jesus Christ called Isa Nabi Kissappattu This song was found and published by the first ever Mappila translator of Quran Mayan Kutty Elaya Relying on lines from Quran and Bible the poet writes

ഒേ വാകലകം ായൻവയലലിചലച ഉതലതിേം രകടലടാരോ ഉതലതലറാൻ മണലണലമർയം താം അരമാദം അേിവയ ജിേല േീൽ ഉേതലതല മണലണലടതലരതാതംരപാൾ ആദേവരലലലാേി പയലതല പളലളയിൽ ആയതയല പിേിഞലഞ അവിടലല അലല ജിേല േീൽ ഉശർല രപായല പിശകാവത മങലകവയറലറില ഈശാേി വചാലാേല

The tales of prophets and saints could also be seen in lullabies which follow oppana songs Lines from a lullaby which touches the childhood of prophet Muhammed

താരലാലം താരലാലം താഹാ േിരയ താരലാലം വകാളലളലാൾ തായി ഹലീമാതാലതലതിൽ അലലലംരപാൽ എലലലാം വലിതാൻ താമേപമണം ാളിൽ ഹലീമാ

lsquoMalappattursquo (offering songs) are a special branch of mappila songs They are about the lives of saints honoring them There are many anonymous songs in this category also Following are few lines fromlsquoAbdu Rahmanubnu Ouf Kissarsquo to show how ancient they are

കാമീൻ അതയലവറ ഹേീേല േിരയാടല കറം പിേിശം മികചലരചാർ അസലഹാേി രകാമാവതയലലവറ മഖതിരവലണലടിരഖാജാേി വാശം മാറാവത ിലരാവർ ാമം അേലദേഹിമാവല വപറലവറാവർ വലലലേിദീിൽ മാരലാ ശിചിടലരടാവർ

31

ചീമാരാവടറലറം പിേിശം മികചലരചാവർ ഒേമയിൽ രലലല തലാകം പിേിഞലവഞാവർ ഒകലകവകാടതലത സഹദായി ടലരാവർ

A number of Mala songs were written by known and unknown poets following the footprints of this song Muhiyudheen mala Badar mala Rifai mala Nafeesathu mala Manjakkulam mala Mampuram mala Malappuram mala and Muhdu mala are all popular Mala songs Depending on the common knowledge till today lsquoMuhyudheen Malarsquo written by Khazi Muhammed of Calicut is the earliest poem to have the poetrsquos name and written year printed It is stated in the song itself that it was written in the Malayalam calendar year 782

വകാലലലം വയലടലടവയലപതേണലടിൽ ഞാൻ വകാതലവതൻ ഇമലമാവലവ റലറയമലപതഞലഞമലമൽ മതലതം മാണികലകവം ഒലായി രകാതലത രപാൽ മഹിയദീൻ മാരലവ രകാതലവത ഞാൻ രലാകരേ

Muhiyudheen Mala praises the great scholar and spiritual teacher Sheikh Abdul Khader Jeelani

കപലപി അകതലതളലള വസലതവിവ രപാവല കാമാൻ ഞാൻ ിങലങവള ഖലലേകം എലരാരവർ രതീചലച വവചലചപലരപാൾ ഉറമലപ ചാലിടലട രപാൽ തിശ അവവേപലരപാഴം ആവണലണമളലരളാവർകളവ പറലലലാ എലളലള രചാലാവേ കളലളലവറ കയയലിവല വപാല വകാടതലരതാവർകിയിലലലാകലകാലം കിവയ വകാടതലരതാവർകേിഞലഞ മേതലതിലരമൽ കായായല ിറചലരചാവർ

Even though it has some idealistic flaws from the viewpoint of religion the poem is very beautiful It is older than Thunjathu Ezhuthachanrsquos Adhyatma ramayanam and itrsquos simplicity and originality is laudable The unique narrative style of Muhyudheen Mala could be seen later only in the works of Kunjayin Musliyar who was a great scholar and had a unique sense of humor lsquoKappappattursquo is a very beautiful metaphorical poem written by him The song starts with comparing human body to a ship

32

ചായൽ ഒേ കപലപലണലടല മകലകല ചാഞലഞവളലല പാണലടിചലചാവണാൻപത ീളം This ship is being attacked by four kinds of thieves

ാലണലടല കളലളർ ഉഴവല ചേലം ാണാവദ ാലം അതല ാലപാഗം മാലം തടിയിചലച രലാകേിമലമലം മൽഊവതല അസാസീലവമാല Wealth desire for the body men and the cursed devil are the four sea thieves

കണലടിടലടറിവാരാ കണലണിരലലല വപാടലടാ കാേരണാർ വചാലര വചാൽ രകടലടിരലലല വപാടലടാപണലടളലരളാർ വചാലലലിലല പതിേണലരടാ വപാടലടാ പയല തല പാലിലല കയലപണലരടാ വപാടലടാ പടലടം വപാളിഞലഞാൽ പറകലകാരമാ വപാടലടാ പാലം മറിഞലഞാൽ കടകലകാരമാ വപാടലടാ പണലണിയം വചാലലലാമാരകകരമാ വപാടലടാ രവടലടാളർ കാതിലല കടിടലരടാ വപാടലടാ

lsquoNoolmalarsquo is another devotional song written by Kunjayin Musliyar Itrsquos style is different from that of Mala pattu The poet expresses his love and respect to prophet Muhammed through the song and lists all the great qualities of the prophet He expresses his extreme desire to see the prophetrsquos face and ends the lsquoNool maduhursquo Kunjayin Musliyar who preached the religion with a sense of humor lived during 1700rsquos There are a number of famous jokes on him connecting Mangattachan and the King Zamorin Noolmala is 300 years old Muhiyudheen Mala and Noolmala have a difference of 130 years In between these two books we donrsquot know exatctly how many books were written lsquoValiya Naseehathu Malarsquo by Manakkantakathu Kunjikkoya Thangal is a poem written during that time He wrote it during Hijra 1052 Muslim women used to depend on this poem for basic religious education

33

ഈടം മഹലശറ ചടം വകാടമയിൽ വയതലതിേ രപാടലടികലകേയരമഖലേകൾ രതടം അലരേതലതല ഹഖകൾ കിടലടവാൻ തകലരകാവേപാതലതല പിടികടലവതലതിോ കടം പിടിയിൽ വിടതിമയമിവല കാണം മലകലകല സമഹായ കടകലകാേിൽ ാടം പലിശ ഭജിതലതളലളവർ പളലളാ ാശതലതിൽ വിങലങി കംവകാണലടവർ വീളം വീളം അവർ രമൽ ശശതലതാം കാഫിറം വിതറി പരലകലകടലടം രകറി ടകലകരമ

lsquoSafalamaalarsquo by Shujayi Moythu Musliyar is a song which reminds of Kunjayin Musliyarrsquos visionary songs It was written in Hijra 1316 He included things from the beginning of the world to the life of the prophet Here are few spiritual and philosophical advices

ാളില രപാകടലവട ാവളയാകടലവട ാരളകലകല ാവള ഈ ീളം വിടലടാടലവട ഓടല രകാടാ ഇടം വലം േണലരട ഓരോരോ സാ അതലതിൽ മാറലറങലങളണലരട ആടല ോലസലഥിതി േണലട രവവറ അൽ പകവലലവർകലകാേംഭപലരപവേ കടല വകാലലലങലങൾ മാസങലങലാഴലചലച വടികൾ കണകലകിൽ ിലായസിൽ തീർചലച വതടലിവർ ിലവ മണല വീടലടിരലകലക തലജം ീ രാകലകല വപാൻ വീടിരലകലകല അകകലകണല തറലാവക രാകലവകാല രമാടാ ഉൾസാേം ഓർതലതാൽ ഉറങലങാരമാ രകടാ മഖകണലണടയലകകലകൾ തറകലകടലവട മാടാ മടിടലട വപാലവചപലപിൽ മതലതണലടല രകടാ പകൽ കണലണടചലചാൽ ഇേളാരമാ വപാടലടാ പലതം പിടിചലചാൽ ഫജലർ ആരമാ വപാടലടാ തടലടി തറകലകൾ ഉറപലവപലത വപാടലടാ തിലാപഴതലതിൻ േചിവയലത വപാടലടാ ാടലടാലലപൽ വലലലല വിളയരമാ വപാടലടാ വപാടലടാ ിലമലതളലളിപലപിൻ രചാേകലകടലടാ പിൻ ഇലല കാടലടം വപാറകലകല വകാടലടാ വപടലടാരലാ ചതലത ചകമരലലലാ വപാടലടാ

34

പറിൽഉടൽകലകല േഹമാം വപാടലടാ മാം വേിപലപാൻ അലങലകാേമാവക മലതം ഭേിചലചിങലങ പിലതലം ആകാ മാരറം കാടലടിൽ ീ പഞലഞാലം രപാോ മതലതിൻ േഹർ കണലടല ചാടലയലം രപാോ കരലലലാലടലടായിേം വപാൻവിലകലകരലലല വകാടലട ിറയല കൽകലവകാേ കാശല കരലലല ഇവലലലല വചാലലലി ിറയലകലകാരമാ പരവ അലലലൽ പറഞലഞ മകടലടാരമാ വകാരവ വകാലലലം മലകലകില കലലപ കിടലടി കടാടിപാടല തതലതവയ കിടലടി വതലലലം ഒഴികഴിവിലലലരലലലാ കടലടി തലിഷലടം വിടലടാരമ രപാലിഷലടം കടലടി

The influence of mysticism could be seen in Safalamaala The poet doesnrsquot lock us in the prison of spirituality but he talks about a life of virtue based on dharma He evokes the powers of humanity and wakes up the soul

Moyinkutty Vaidyar and Chettuvay Pareekkutty were poets who created a new path different than the religious traditional Mappila songs While the traditional poems connected even the love stories to the lives of the saints and made it divine these poets gave poetic form to the raw emotions of the common man Moyinkutty Vaidyar (1852-1892) was the first poet to write a love story poem with all its true charm Even though he lived for only 40 years his contribution to Malayalam is unforgettable The poet who loved nature and flowers could evoke romance in the listeners He wrote an immortal love poem called lsquoBadarul Muneer Huznul Jamalrsquo Shooranadu Kunjan Pilla evaluated this as a genius work which all of the Keralites together if tried wouldnrsquot achieve now This is an example of his descriptive ability

പമാകളാരണ ഹസലൽ ജമാൽ പലാേതാളം മികലരത േീവി രഹമങലങൾ വമതലവത പണിചിതലതിേംാമങലങൾ എണലണിപറഞലഞാൽ തീോ വേതല ചിങലകാേം പണലവട േീവി

35

കമാകലകായലചലചകലക തപലപവമലതാം കതലതം തഖലതിൽ മേവം േീവി മേതകതലതകിലം വഞറിലതടതലത മാണികലകയലകലകയല േണലവടറിലത വീശിപേകലകിതലമടിയം കിതലതല വപേമാൾ കഴതലതം വചേിപം വകാണലടല കേിരപാൽ ഇടതം വലതിടലടലി കണലപിേി വവടലടിചലചഴടലടീടലിൽ വേിൽ മദം തേിതലവതരാകലകം പവിഴരപാലചലചണലടാവല രപാലചിേിതം വപാഞലചിേി തലവ ടചലചായലിൽ പമാതലരതവി വേവല തലിൽ

Moyinkutty Vaidyar also wrote well known battle songs like Badru Uhdu and Malappuram Including Saleekathu Kilathi maala and songs based on Panchatantra called lsquoElippadarsquo he wrote 12 khanda kavyas With this transformation initiated by Moyinkutty Vaidyar Mappila poets felt more freedom to choose their subject The number of subjects which were written upon later shows that Songs like lsquoThengaappattursquo and lsquoMangaappattursquowhich are connected to the Kerala culture were written Contemporary issues were written upon A number of poets came forward to sing against the superstitions and malpractices in the society Few lines from the poem lsquoDurachara Mardhanamrsquo by Marakkar Musliyar When false stories about Shaikh in Muthupetta and Koottayi Vellatha painting divinity on them were getting spread he satirically wrote

മതലതപലരപടലടകലകല രപായവർ വലര മഴവൻ കളവവല പലർലവ അതലതേം തലവ കടലടായി വവളലളം അതിാൽ പലർലതം കളലളം

There were talented women poets like P K Haleema V Ayishakkutty Kandathil Kunjamina and Puthooru Amina Sparks against abuse of women could be seen in some poems Puthooru Amina writes against treating women like a consumable object

36

ാലഭാഗവം വലിതാ പറയല വപങലവകടലട ഉമതിലം ലലല മാേവേ കിടലടവാൻ എികലകിവലലലാേ മടലടല മടലടിൽകിടലടവവേകലകം മാരരതര വിളികലകം മടലടരലാഗിയം ഉറലറിടം പരല ചകലകേവാകലകം ഒേപടി മകലകളങലങ കളകലകിലായാൽ അടകലകവളലാകലകം വപാടലടിപലവപാേിഞലഞലതാളാം വപാേിവവയിലതലതാകം ഓളം രപായി മറലവറാേ രതാപ കണലടപിടികലകം അയയലളാ-പേഷവേ പതി പതലിമാർകലക തീേം ഇവതലവതാേ രകാളാ

There was a stream of Mappila songs touching the social life The excitement of Indiarsquos freedom struggle could be seen in many Mappila songs of that time Many mappila poets like Nallalam Beeran were put into jail T Ubaid wrote to raise the national spirit

എലതി വിണലണിൽ പതതായല കേിിഴൽ കാണല തങലങി എല ലണലടൻ രഗാപേങലങൾndashതങലങളിൽ രചാദയലം തടങലങി ചിലതയാലിംഗലലണലടല തലവറndashവതളിമഖം കേിഞലഞ മങലങി ചീർതലതാ രമരതാ വിപതലതിൻ സചകൾ കണലടടങലങി

Mappila Literature researcher K M Ahammed wrote ldquoMappilas didnrsquot sing about the local rulers or the Kings They didrsquot fall short of desire for freedom or self respect It was Mappila song writers and singers who inspired the Muslims of Kerala to fight against any oppression whether of the local rulers or the imperialist Britainrdquo

37

Akbar Sadaka Pakshipattu should be included in the group of story-songs This poem written by Naduthopil Abdulla once gained astonishing popularity in Malabar The story and its presentation in the song would blow away anyone Clarity simplicity ease and the ingredients of unique vocabulary in Kasargodian Malayalam are the characteresitics of this poemThe poet belongs to a small shore side village in Kasargode sharing border with Karnataka The slang over there is a mixture of Malyalam and Kongani

Pakshipattu

38

A bird who had lived with her husband for 40 years is subjected to husbandrsquos suspicion for lying two eggs during one day and she gets thrown out of the nest The bird pleads prophet Muhammed to convince her husband that she was innocent The prophet replies that he would end her distress if she could bring her husband to his presence The bird says that he wouldnrsquot come if she asks and says the prophet should send one of his men to which prophet asks the whereabouts of her husband The bird says that it is beyond the tall Jabal Khubais and beyond Jabal Noor and beyond a field in a hill called Thurisina Mala where prophet Moosa was born The prophet sends Bilal to fetch the male bird Bilal went there and called the birdrsquos name twice but the bird pretended that he didnrsquot hear it When Bilal got angry and called for the third time the bird showed its beak outside and asked Bilal with arrogance- ldquowho are you you kid who called me by my namerdquo When Bilal said that prophet Muhammed send him Akbar Sadhaka- the bird replied that he knew all the 312 prophets but he he hadnrsquot heard about Bilalrsquos prophet and asks him to tell his prophet that Akbar Sadaka is calling him Bilal returns and tells this to the prophet and he sends Umar Akbar Sadaka repeats whatever was said to Bilal Then the prophet thinks that if his son in law Ali was there he would have brought the bird there Ali was at a distance of 93 days gone for a battle Ali knows about Muhammedrsquos thought through dream Ali arrives at the prophetrsquos presence during Subhi morning prayer on his horse named Dul Dul It happened so because Allah asked Jibreel to shrink the earth Ali goes in search of Akbar Sadaka When Akbar Sadaka didnrsquot listen for the first two calls Ali called him for the third time in a manner that the sky and earth shivered Akbar Sadaka called Ali as Chinkapuliyar (the lion Ali) The bird said the same things as before to Ali also Ali replied that Muhammed is the 313th prophet Then the bird asked him if there was a prophet like that why was he not keeping the fourth veda in tact When Ali asked him to explain he said that the dear daughter of a sahabi named Ibnu Ubaidulla was kidnapped by Ifreeth jinn on the 3rd day of her birth and she is being brought up as an infidel for the last 16 years Why is that your prophet is not able to save herAli after hearing this marches towards King Ifreethrsquos fort There is a cave covered with a huge stone on the right side of Thurishina hill

The Story

39

It is written on it that if a human being enters into the cave he will be burnt to ashes Ali ties his horse on the stone itself and enters the fort Then Ali sees a large ocean and two huge serpents guarding it Those serpents recognizes Ali The serpents gets Ali into the fort on some conditions Then Ali sees a tree The tree tries to send Ali back but he doesnrsquot listen The tree gives keys for all the seven forts to Ali on some conditions Ali witnesses perplexing sights on opening every fort In the seventh fort Ali sees the girl who was abducted by Ifreeth guarded by a jinn Ali wakes her up Th girl says that only Ali from Mecca could enter the fort like he did She says that Ifreeth had gone for a hunting party and the sounds of his return could be heard Ifreeth on entering sees that all the forts were open and asks the girl about it Ifreeth says that he could smell man he could smell Ali When he screams and boasts that if he sees Ali he would burn him to ashes Ali jumps in front of him Ali asks Ifreeth to believe in islam but Ifreeth resents Ali then fights with the Kingrsquos guards In the end Ifreeth falls like the Uhdu hill Ali takes the girl along with him and reaches the place where Akbar Sadaka lives With the first call itself the bird greats him with saying ldquolabbaykum labbaykum labbaykumrdquo Akbar Sadaka goes along with Ali towards prophetrsquos presence saying that he is now convinced that Muhammed is the prophet Akbar Sadaka tells the prophet about his suspicion on his wife The prophet replied that it was a Kudrath (blessing from Allah) and the bird gets convinced Akbar Sadaka asks the prophet for forgiveness He takes his spouse along with him to the nest Ibnu Ubaidullarsquos daughter describes all the events happened in while she was kept in the fort In this fashion the story in the song ends happily

40

One of the most notable period in the Malayalam literature begins with Kilipattu Even though Thunjathu Ezhuthachan was the central point of this stream there are many other kinds of works like Champukkal Aattakathakal and Thullalukal Many kilippattu were written after Thunjan Even though Kilipattu are written like a bird is made to sing there are other songs in which goose coil and beetle sing the song They also could be included in the category of Kilipattu In the Akbar Sadaka song the bird asks the prophet Bilal Umar and Ali two ethical questions in poetic form The bird talks to each one of them The song could be read as praising chastity of woman Even though in the beginning the bird talks down of Muhammed in the end he apologizes and does as the prophet says Unlike Ezhuthachan who used sophisticated verses to talk about the ethical issues Naduthopil has used some perspectives which existed then and wrote about some philosophies in a not so serious manner Pakshipattu could be seen as a Mappila version of Kilipattu Those who blame Pakshipattu for contempt of the prophet should rethink based on what is said above

Kilipattu

41

Pakshipattu is a story about the loss of faith and replacement of it Stories about miracles were always used from the ancient times to spread religious belief Almost every prophet who were mentioned in Quran had many miracles associated with them They were meant to make the people of their times believe that the prophet is capable of doing things with the blessing from Allah which are not possible by normal people Many of the miracles were very majestic like splitting of the moon during Muhammedrsquos time and like the ocean split and made way for Moses There is a story about Cheraman King in Kerala who lived during the same time during when the prophet was alive that he saw the moon splitting and he converted to Islam These stories are intented make people believe that there is a power which could do any thing things majestic and beyond what they could think of In the story of Akbar Sadaka initially when the bird is asked to come see the prophet he talks down on him saying that he didnrsquot know about a prophet named Muhammed If there was a prophet named Muhammed why would such a dare thing happen like what Ifreeth did How would it happen so that daughter of a sahabi was taken away when she was just 3 days old and now itrsquos 16 years she had been held in captivity and kept as an infidel by a jinn Akbar Sadaka has lost faith in Muhammed that he was the prophet of Allah and Ali is engaged in a mission to restore it Ali enters the forbidden cave and encounters many supernatural occurrences like talking snake with 80 hoods and talking trees When he opens the forts by the keys given by the tree he sees many more miracles like fire by its own net which gets thrown by its own arrow which gets shot by its own and a wand which hits by its own afort in which a thousand women were sleeping while standing a thousand women were sleeping while sitting a thousand women were laying and sleeping Finally when he meets Ifreeth he is defeating a Waseer (guard) of Ifreeth who is 40 times bigger than Ali who had eaten 40 camels and drank 7 barrels of water Ali throws him thousands of yards up in the sky On falling down the Waseer says that if Ali catches him so that he wont die he would believe in islam Ali saves Waseer but he still doesnrsquot keep his word Ali throws him up again This time also when coming down the Waseer says the same Ali trusts him again but Allah sends Jibreel to strike Alirsquos hand so that

Story of Faith

42

the Waseer falls down and no more cheats Ali When Ali is back along with the girl a deed which would not have been possible if not for blessing from Allah and knowledge of Muhammed and valiance of Ali Akbar Sadaka becomes convinced that Muhammed is Allahrsquos prophet His faith in Muhammed and Islam is restored He goes to Muhammedrsquos presence and asks his question that how could his wife lay an egg which is not his Muhammed assures him that his wife is innocent and it was a blessing from Allah Akbar Sadaka gets convinced because it is Allahrsquos prophet who have said so He has restored his trust in his wife also

43

Shias are a group of Muslims who give more importance to Ali than other Khalifas Ali was the fourth Khalifa and one of Muhammedrsquos first disciples He was prophetrsquos close relative and used to write down Vahiyu (messages of Quran revealed to Muhammed through Jibreel from Allah)for him He was one among the ten people whom the prophet gave news of assured entry to heaven Alirsquos mother had given him the name Haider which means lion But he was known in the name Ali (one who is in heights)which his father called him Ali grew up in Muhammedrsquos house under his guidance It helped him to learn good characteristics early in life He didnrsquot lower his head in front of any idols when idol worship was very prominent in Mecca It was the prophetrsquos wife Khadeeja who believed in Muhammed first and second it was Ali The brave Ali was ready to die protecting Muhammed The prophet had married his youngest daughter Fathima to Ali Ali had fought in the battles of Badr Uhud Hantak Khaibar and Hunain In his last days the prophet came to the mosque supporting his hand on Alirsquos shoulder Ali had a main role in the death ceremony of the prophet Historians records that Ali had expectation that prophet would select him as his successor Knowledge bravery justice and simple life were some of his qualities He had every means to lead a luxurious life but he didnrsquot lead one He bought the same kind of dress for him self and his servant He went to the market himself and carried things from there to home by himself He lead a very simple life

There are several reasons for Alirsquos rule as the fourth Khalifa not being a complete success Many had lead an opulent life because of the prosperous times before Many people turned against Ali who instructed a simple life and strict control in money transactions So he didnrsquot get the support of people who wanted a luxurious life Another reason is the indiscipline of people who were with Ali Some people deliberately tried to create trouble Ibn Sabu was the one behind that Constant attempts were made to evoke the emotions of blind favoritism and person worship which Islam strongly forbids among people which made them to hate each other Propaganda that Ali being close relative was the righteous successor of Muhammed to be the first Khalifa and that right was snatched

Alirsquos history

44

away from him was spread by them Even though Ali publicly and clearly denied that claim in places like Egypt Bazra Koofa and Yemen wrong thoughts got spread Efforts of enemies of Islam to attack the religion from within itself started to see success Troubles grew as because of the differences in thinking and polarizations Tendencies of animosity created problem like in the time of Uzman The group of people who stood for Ali naturally portrayed his character in a higher position It is a result of this that a group among world Muslims do glorify Ali Viewing from this back ground pakshipattu have influenced Kerala Muslims in Shiaism

45

Naduthoppilrsquos Pakshipattu have faced a lot of criticisms from the beginning Some scholars have even banned reading it because it tells a fictitious story about the prophet The criticisms are that there is no such an event in the history and it is non-islamic and it would create misconceptions in the society All these criticisms should be looked upon but there is another dimension to it which everybody agrees that is itrsquos popularity This is a song which have been read sung and enjoyed by the common muslim a lot Thousands of its copies got printed Clarity in language simplicity in representation appropriate abstractions and augmentations and crystal clear language are the qualities of PakshipattuIt became popular because it is entertaining The male bird expelled his wife because he had doubt in her chastity His need to save the girl in Ifreethrsquos fort reflects his opinion to protect womanrsquos morality Ali does this adventure because he recognizes it The issue which the female bird raises in front of the prophet is also the same The song suggests that man and woman should trust each other

Criticisms

46

Pakshipattu is full of awesome picturisations The age of Akbar Sadaka is not mentioned in pakshipattu The poet gives us clues to guess it in a strange and beautiful way

പേിശിൽ ഈ ഭമിയിൽ ിൽകലകല കാലതലതല പേിവശാതലത ഭമി ഞാൻ അഞലച ിറം കണലട മലപിാൽ ഭമി അതല വപാല ിറമായി പിലവയാ ഭമി അതല വവളലളിതലതറയായി വവളലളിതലതറരപായി വചലപതറയായി വചലപതറരപായി ഇേലപ തറയായി മണലണതറയായിടലടഞലച റലറാണലടായി (I have seen earth in five colors It was golden in the beginning Then it became silver Then it turned bronze and then iron It has been 500 years since it has turned earth colored)

The scientific basis of this transformation should be questioned But the transformation of time and space have been beautifully illustrated in these lines If inspiring awe in the readerrsquos mind is an element of beauty in literature Naduthopil have brought his readers to the bring of itാലലപത ചവിടലട വകാണലവടതലതി ഇമാമലി (Imamali reached in just forty steps) അലതവിസലേലതിതമായി കിടകലകല കടൽ (the sea which extends till infinity) അതിലവറ കാവൽകലകാോയി േണലട ാഗങലങൾ ആ ാഗങലങളവട വലപലപം ഉദയമാം വതാടലട അസലതമം വവേയാണല (it is guarded by two snakes the length of those snakes extends from sunrise to sunset) These lines remind us of Muhyudheen Mala

ആകാശതലതിൻ മീവത ഭമികലക താവഴയം അവവേവകാടിീളം അതലതിേയരളലലാവർ (The one whose size of flag is from above the sky to below the earth)

To provide thought which guide you to infinity is characteristic of Quran It may be Quranic influence that lead mappila poets to use that kind of imagination The snake called Ibnu Umair in the song has 80 heads and 80 hoods Ali crosses the ocean sitting on it Ibnu Umair tells the marvels of the fort like this

Imagination in the Song

47

തനനാലെ കതതനന വാളണടാ കകാടടയിൽ തനനാെടികകനന ദണടണടാകകാടടയിൽ തനനാലെ കതതനന തീയണടാ കകാടടയിൽതനനാലെ വീശനന വെയണടാ കകാടടയിൽ(In the fort there is a sword which strikes by its own a pole which hits by its own a fire which burns by its own and a net which gets thrown by its own )

Magic in depiction not scientific reality is becoming evident in these lines Minds of readers and listeners get lit with wonder The depiction of things inside Ifreethrsquos fort makes evident the dangers and adventure Ali has to go through to save the girl For this poets have been using myths proverbs and supernatural powers since centuries This unique method of depiction leads the song to fulfill its purpose

48

Ali fights bravely to protect the fourth Veda Alirsquos bravery becomes evident only when the reader is convinced of his enemyrsquos huge power In Miltonrsquos world classic Paradise Lost the poet depicts devil as one with extraordinary power it was to show the greatest might of God A human level representation of that is shown in pakshipattu Even when it is agreed that the events in this story are impossible the poet tells a truth which the human race has to be convinced which is to bring purity in life The reading of Naduthoppilrsquos Pakshipattu becomes creative only when that is understood Using the secondary imagination which Coleridge says genius people possess like Aristotle had proved before imagination becomes creative this could be experienced by the reader on careful reading of Pakshipattu Like moral stories and parables the poet presents Pakshipattu Writers write stories and songs like parables to present philosophies

The prophetrsquos philosophy that even a bird should be given justice should be noticed It shouldnrsquot be meant that Pakshipattu is completely righteous There are attempts to patronize great men like Bilal and Umar who had led a saintly life The song even patronizes prophet Muhammed who is called the Darling of the Mankind But when he realizes his mistake Akbar Sadaka asks for forgiveness The poet in his excitement to praise Ali would have forgotten and written things which shouldnrsquot have been written It would be appropriate for the reader to forgive the poet for the prophetrsquos teaching was to forgive even your enemy

Message in the Song

49

There are few things which are entirely non-Islamic in Pakshipattu They shouldnrsquot by any means could be justified The serpents who guard the sea asks a favor in return of helping him cross the sea The serpents says- ldquoYou are the one who gives the card to enter paradise during the day of Khiyamat give us also cards during that dayrdquo Ali replies that he would give him a great card This is completely wrong according to Islamic principles because even the prophet canrsquot decide who enters heaven So those lines are absurd The concept that tree bends for men has beauty It is okay if its a display of respect but its impossible according to Islam The tree also has a wish since it is a Sunnath for muslims to brush teeth the tree asks to give him that Sunnath This even is also not possible In the end of the song the poet pleads to Allah to forgive him for any mistakes in the song he had committed

Errors

50

Mahathaya Mappila Sahithya Paramparyam- C N Ahammed Moulavi K K Muhammed Abdul Kareem

Mappila Shaili- N K A Latheef

Muslim Samoohika Jeevitham Malayala Novalil- Jamal Kochangadi

Pakshipattu Oru Punarvayana- Ibrahim Bevinja

Muslimingalum Kerala Samskaravum- P K Muhammed Kunji

Mappila Muslims of Kerala- Rollan E Miller

Islam in Southern India- W P Warren

Mappilapattinte Thayverukal- V K Kutty

Arabi Sahithyam- Prof V Muhammedali

Onninte darshanam- M N Karassery

Kozhikotte Muslimkalude Charithram- Parapil Muhamed Koya

Islam VIjnana Kosham

Keralathinte Samskarika Charithram- P K Gopala Krishnan

Bibliography

51

Mr M A Abdu Rahman

Prof Abdul Satar

Mr Abdulla Mogral

Mr V Abdul Gafoor

Social Revolution in a Kerala Village- Dr A Ayyappan

The Cultural Heritage in ndia- Edited by haridas Bhatacharya

Bharateeya Chinta- K Damodaran

The Growth of Islamic thought in India- Dr Tharachand

Cochin State Manual- C Achutha Menon

Courtesy

52

53

54

28

Mappila songs have a very important place in the songs of Kerala G Shankara Pilla says ldquo It may be difficult for one to enter into the complex lsquoManipravalamrsquo(mixed language) of Arabi-Malayalam into its poetic devices and decorations but once these hurdles are crossed a magical world of is awaiting himrdquo Many poems rich with poetic devices such as upamalangaram ulprekshalangaram and uniuqe ideas are there The rhyming sequences in Mappila songs leave poets of other language perplexed The main kinds of rhyming are kambi kazhuthu valkkambi and valinmel kambi Unique vrithams (essentially a tune or a rhythm) are speciality of mappila songs The songs which are bound to the rules are more beautiful Many different branches like padappat (war song) kissappatu(story song) mangalappattu(wedding song) maduhu pattu(stories of saints) thalolappattu(lullabies) upadeshappattu(advice songs) and malappattu(offering song) The songs of our grand parents come from a time beyond our perception handed over through many generations

There are many songs printed in Arabi-Malayalam whose author or the time which they were written are unknown Aadi mutual puranam Oppana murukkam Mylanjippattu Mazhaya ammayippattu Pazhaya Mihraj pattukal Hakhana Kombu Vakavalippattu Daniel nabi kissappattu Isa nabi kissappattu Thrikkalyanappattu Noolmala khanda kavyam Prophet Ibrahim kissappattu Pazhaya valiya kachavadappattu Jaufar thayyarppattu Mundirbunuaveel kissappattu Pazhaya yaseed pattu Falurathul khudsu oppanappattu Aandu hashu pattu Puthiya thrikkalyanappattu Muthumala multhasiminte pattu Malik ibnu deenar kissappattu and Vafathu kissappattu are only few of them There are many other handwritten poems also Among these is the ldquoMappila Ramayanamrdquo which Dr M N Karassery discovered The mappila flavor in the song is very interesting

കലം മലയം രകറികലകീഞലഞ വശമലപഞലവഞേകലകം വലവാേ സലദേിലാവണലവറ വപങലങളമലമാ രപാലവപേതലവതാേ പാതാളതലതിവല സൽതലതരാവേ മിലം വപാചലചണി കമമണി േീവി ശർപണഖകാലകലവകടി ഹലാകലകി സൽതലതാൻ മയയതലതായി ശീലംരകടലരടാൾകലകിലം രവണം മാപലപിളവയാല

Mappila Songs History and InfluenceTranslated from the original aricle Mappila Pattukal from the study Mappilasaili by NKA Latheef published by Vachanam Books Calicut First published July 2010

29

ആങലങളലാവണ ോജാരവാടല സങലങതിവശാലലലിവപങലങളല കണലടാൽ സമമതമാവണലവേവശാലലലി

These are few lines from Mappila Ramayanam It has similarities to the folksongs from Northern Kerala called lsquoVadakkan apttukalrsquo C N Ahammed Moulavi and K K Muhammed Abdul Kareem found two epic poems unpublished and authors anonymous One of them tells history of the battle of Badar and the lines are very ancient The other epic poem is lsquoRausulgulrsquo which gives historic description Few lines from the part which talks about the valor of Hazrath Ali

ആകം അസദലലലതങലങൾ അലലവത പലിരപാൽ പടയിൽ വീകം അലിയാർ സിഫതലതം വിേതലതവതാേല പാേിൽ

Many of the songs by anonymous poets are very popular lsquoAadhi muthal puraanamrsquo is a very ancient wedding song lsquoOppana murukkamrsquo is also a very old song

മാണികലകാമണിമതലത മഹമലമദിാ മഹേലേതാൽ യദർതളലളാ തിേിരാകലകാരല തിേിരാകലകം തിേിവവാളിവതിാവല തിേിവവാളി വവമലപിദിമിർ വപാങലങി

The style of ancient lsquoMylanchirsquo songs go like thisമണിമറയിൽ സവേലകലകം തലിലാവയ പീഡം അപലപീഡം ഏറിപലരപായല ഒപലപ വവകലരകണം ഒപലപ കാണാൻ വപേിരയാൻ തണ രവണം വപേിമയിലളലള മലാഇകലകലമാേം സഫല ഒപലപിചലചളലള മലാഇകലകതലവതലലലാേം വിശവയലിവയലലലാേം ഒേമിചിേലാവേ

Old lsquoAmmayippattursquo is a witty songഅപലപങലങൾ പലവിധം വകാടതലതമലമായി അലങലകാേം മികചലരചമാൽ വകാടതലത മലംആടവാൻ ആളകൾ വപൻേലടിയകൾ വയതലതിോരതടവാൻ കാകലക അളിയൻ ഹാജർ

30

A list of Mappila dishes and drinks could be seen in the song There are songs which lists all the jwellary and dress items used by Mappila women There are many Kissa songs(songs describing story of heroes) written by anonymous poets Most of them are epic stories about prophets and saints Following is a song about Jesus Christ called Isa Nabi Kissappattu This song was found and published by the first ever Mappila translator of Quran Mayan Kutty Elaya Relying on lines from Quran and Bible the poet writes

ഒേ വാകലകം ായൻവയലലിചലച ഉതലതിേം രകടലടാരോ ഉതലതലറാൻ മണലണലമർയം താം അരമാദം അേിവയ ജിേല േീൽ ഉേതലതല മണലണലടതലരതാതംരപാൾ ആദേവരലലലാേി പയലതല പളലളയിൽ ആയതയല പിേിഞലഞ അവിടലല അലല ജിേല േീൽ ഉശർല രപായല പിശകാവത മങലകവയറലറില ഈശാേി വചാലാേല

The tales of prophets and saints could also be seen in lullabies which follow oppana songs Lines from a lullaby which touches the childhood of prophet Muhammed

താരലാലം താരലാലം താഹാ േിരയ താരലാലം വകാളലളലാൾ തായി ഹലീമാതാലതലതിൽ അലലലംരപാൽ എലലലാം വലിതാൻ താമേപമണം ാളിൽ ഹലീമാ

lsquoMalappattursquo (offering songs) are a special branch of mappila songs They are about the lives of saints honoring them There are many anonymous songs in this category also Following are few lines fromlsquoAbdu Rahmanubnu Ouf Kissarsquo to show how ancient they are

കാമീൻ അതയലവറ ഹേീേല േിരയാടല കറം പിേിശം മികചലരചാർ അസലഹാേി രകാമാവതയലലവറ മഖതിരവലണലടിരഖാജാേി വാശം മാറാവത ിലരാവർ ാമം അേലദേഹിമാവല വപറലവറാവർ വലലലേിദീിൽ മാരലാ ശിചിടലരടാവർ

31

ചീമാരാവടറലറം പിേിശം മികചലരചാവർ ഒേമയിൽ രലലല തലാകം പിേിഞലവഞാവർ ഒകലകവകാടതലത സഹദായി ടലരാവർ

A number of Mala songs were written by known and unknown poets following the footprints of this song Muhiyudheen mala Badar mala Rifai mala Nafeesathu mala Manjakkulam mala Mampuram mala Malappuram mala and Muhdu mala are all popular Mala songs Depending on the common knowledge till today lsquoMuhyudheen Malarsquo written by Khazi Muhammed of Calicut is the earliest poem to have the poetrsquos name and written year printed It is stated in the song itself that it was written in the Malayalam calendar year 782

വകാലലലം വയലടലടവയലപതേണലടിൽ ഞാൻ വകാതലവതൻ ഇമലമാവലവ റലറയമലപതഞലഞമലമൽ മതലതം മാണികലകവം ഒലായി രകാതലത രപാൽ മഹിയദീൻ മാരലവ രകാതലവത ഞാൻ രലാകരേ

Muhiyudheen Mala praises the great scholar and spiritual teacher Sheikh Abdul Khader Jeelani

കപലപി അകതലതളലള വസലതവിവ രപാവല കാമാൻ ഞാൻ ിങലങവള ഖലലേകം എലരാരവർ രതീചലച വവചലചപലരപാൾ ഉറമലപ ചാലിടലട രപാൽ തിശ അവവേപലരപാഴം ആവണലണമളലരളാവർകളവ പറലലലാ എലളലള രചാലാവേ കളലളലവറ കയയലിവല വപാല വകാടതലരതാവർകിയിലലലാകലകാലം കിവയ വകാടതലരതാവർകേിഞലഞ മേതലതിലരമൽ കായായല ിറചലരചാവർ

Even though it has some idealistic flaws from the viewpoint of religion the poem is very beautiful It is older than Thunjathu Ezhuthachanrsquos Adhyatma ramayanam and itrsquos simplicity and originality is laudable The unique narrative style of Muhyudheen Mala could be seen later only in the works of Kunjayin Musliyar who was a great scholar and had a unique sense of humor lsquoKappappattursquo is a very beautiful metaphorical poem written by him The song starts with comparing human body to a ship

32

ചായൽ ഒേ കപലപലണലടല മകലകല ചാഞലഞവളലല പാണലടിചലചാവണാൻപത ീളം This ship is being attacked by four kinds of thieves

ാലണലടല കളലളർ ഉഴവല ചേലം ാണാവദ ാലം അതല ാലപാഗം മാലം തടിയിചലച രലാകേിമലമലം മൽഊവതല അസാസീലവമാല Wealth desire for the body men and the cursed devil are the four sea thieves

കണലടിടലടറിവാരാ കണലണിരലലല വപാടലടാ കാേരണാർ വചാലര വചാൽ രകടലടിരലലല വപാടലടാപണലടളലരളാർ വചാലലലിലല പതിേണലരടാ വപാടലടാ പയല തല പാലിലല കയലപണലരടാ വപാടലടാ പടലടം വപാളിഞലഞാൽ പറകലകാരമാ വപാടലടാ പാലം മറിഞലഞാൽ കടകലകാരമാ വപാടലടാ പണലണിയം വചാലലലാമാരകകരമാ വപാടലടാ രവടലടാളർ കാതിലല കടിടലരടാ വപാടലടാ

lsquoNoolmalarsquo is another devotional song written by Kunjayin Musliyar Itrsquos style is different from that of Mala pattu The poet expresses his love and respect to prophet Muhammed through the song and lists all the great qualities of the prophet He expresses his extreme desire to see the prophetrsquos face and ends the lsquoNool maduhursquo Kunjayin Musliyar who preached the religion with a sense of humor lived during 1700rsquos There are a number of famous jokes on him connecting Mangattachan and the King Zamorin Noolmala is 300 years old Muhiyudheen Mala and Noolmala have a difference of 130 years In between these two books we donrsquot know exatctly how many books were written lsquoValiya Naseehathu Malarsquo by Manakkantakathu Kunjikkoya Thangal is a poem written during that time He wrote it during Hijra 1052 Muslim women used to depend on this poem for basic religious education

33

ഈടം മഹലശറ ചടം വകാടമയിൽ വയതലതിേ രപാടലടികലകേയരമഖലേകൾ രതടം അലരേതലതല ഹഖകൾ കിടലടവാൻ തകലരകാവേപാതലതല പിടികടലവതലതിോ കടം പിടിയിൽ വിടതിമയമിവല കാണം മലകലകല സമഹായ കടകലകാേിൽ ാടം പലിശ ഭജിതലതളലളവർ പളലളാ ാശതലതിൽ വിങലങി കംവകാണലടവർ വീളം വീളം അവർ രമൽ ശശതലതാം കാഫിറം വിതറി പരലകലകടലടം രകറി ടകലകരമ

lsquoSafalamaalarsquo by Shujayi Moythu Musliyar is a song which reminds of Kunjayin Musliyarrsquos visionary songs It was written in Hijra 1316 He included things from the beginning of the world to the life of the prophet Here are few spiritual and philosophical advices

ാളില രപാകടലവട ാവളയാകടലവട ാരളകലകല ാവള ഈ ീളം വിടലടാടലവട ഓടല രകാടാ ഇടം വലം േണലരട ഓരോരോ സാ അതലതിൽ മാറലറങലങളണലരട ആടല ോലസലഥിതി േണലട രവവറ അൽ പകവലലവർകലകാേംഭപലരപവേ കടല വകാലലലങലങൾ മാസങലങലാഴലചലച വടികൾ കണകലകിൽ ിലായസിൽ തീർചലച വതടലിവർ ിലവ മണല വീടലടിരലകലക തലജം ീ രാകലകല വപാൻ വീടിരലകലകല അകകലകണല തറലാവക രാകലവകാല രമാടാ ഉൾസാേം ഓർതലതാൽ ഉറങലങാരമാ രകടാ മഖകണലണടയലകകലകൾ തറകലകടലവട മാടാ മടിടലട വപാലവചപലപിൽ മതലതണലടല രകടാ പകൽ കണലണടചലചാൽ ഇേളാരമാ വപാടലടാ പലതം പിടിചലചാൽ ഫജലർ ആരമാ വപാടലടാ തടലടി തറകലകൾ ഉറപലവപലത വപാടലടാ തിലാപഴതലതിൻ േചിവയലത വപാടലടാ ാടലടാലലപൽ വലലലല വിളയരമാ വപാടലടാ വപാടലടാ ിലമലതളലളിപലപിൻ രചാേകലകടലടാ പിൻ ഇലല കാടലടം വപാറകലകല വകാടലടാ വപടലടാരലാ ചതലത ചകമരലലലാ വപാടലടാ

34

പറിൽഉടൽകലകല േഹമാം വപാടലടാ മാം വേിപലപാൻ അലങലകാേമാവക മലതം ഭേിചലചിങലങ പിലതലം ആകാ മാരറം കാടലടിൽ ീ പഞലഞാലം രപാോ മതലതിൻ േഹർ കണലടല ചാടലയലം രപാോ കരലലലാലടലടായിേം വപാൻവിലകലകരലലല വകാടലട ിറയല കൽകലവകാേ കാശല കരലലല ഇവലലലല വചാലലലി ിറയലകലകാരമാ പരവ അലലലൽ പറഞലഞ മകടലടാരമാ വകാരവ വകാലലലം മലകലകില കലലപ കിടലടി കടാടിപാടല തതലതവയ കിടലടി വതലലലം ഒഴികഴിവിലലലരലലലാ കടലടി തലിഷലടം വിടലടാരമ രപാലിഷലടം കടലടി

The influence of mysticism could be seen in Safalamaala The poet doesnrsquot lock us in the prison of spirituality but he talks about a life of virtue based on dharma He evokes the powers of humanity and wakes up the soul

Moyinkutty Vaidyar and Chettuvay Pareekkutty were poets who created a new path different than the religious traditional Mappila songs While the traditional poems connected even the love stories to the lives of the saints and made it divine these poets gave poetic form to the raw emotions of the common man Moyinkutty Vaidyar (1852-1892) was the first poet to write a love story poem with all its true charm Even though he lived for only 40 years his contribution to Malayalam is unforgettable The poet who loved nature and flowers could evoke romance in the listeners He wrote an immortal love poem called lsquoBadarul Muneer Huznul Jamalrsquo Shooranadu Kunjan Pilla evaluated this as a genius work which all of the Keralites together if tried wouldnrsquot achieve now This is an example of his descriptive ability

പമാകളാരണ ഹസലൽ ജമാൽ പലാേതാളം മികലരത േീവി രഹമങലങൾ വമതലവത പണിചിതലതിേംാമങലങൾ എണലണിപറഞലഞാൽ തീോ വേതല ചിങലകാേം പണലവട േീവി

35

കമാകലകായലചലചകലക തപലപവമലതാം കതലതം തഖലതിൽ മേവം േീവി മേതകതലതകിലം വഞറിലതടതലത മാണികലകയലകലകയല േണലവടറിലത വീശിപേകലകിതലമടിയം കിതലതല വപേമാൾ കഴതലതം വചേിപം വകാണലടല കേിരപാൽ ഇടതം വലതിടലടലി കണലപിേി വവടലടിചലചഴടലടീടലിൽ വേിൽ മദം തേിതലവതരാകലകം പവിഴരപാലചലചണലടാവല രപാലചിേിതം വപാഞലചിേി തലവ ടചലചായലിൽ പമാതലരതവി വേവല തലിൽ

Moyinkutty Vaidyar also wrote well known battle songs like Badru Uhdu and Malappuram Including Saleekathu Kilathi maala and songs based on Panchatantra called lsquoElippadarsquo he wrote 12 khanda kavyas With this transformation initiated by Moyinkutty Vaidyar Mappila poets felt more freedom to choose their subject The number of subjects which were written upon later shows that Songs like lsquoThengaappattursquo and lsquoMangaappattursquowhich are connected to the Kerala culture were written Contemporary issues were written upon A number of poets came forward to sing against the superstitions and malpractices in the society Few lines from the poem lsquoDurachara Mardhanamrsquo by Marakkar Musliyar When false stories about Shaikh in Muthupetta and Koottayi Vellatha painting divinity on them were getting spread he satirically wrote

മതലതപലരപടലടകലകല രപായവർ വലര മഴവൻ കളവവല പലർലവ അതലതേം തലവ കടലടായി വവളലളം അതിാൽ പലർലതം കളലളം

There were talented women poets like P K Haleema V Ayishakkutty Kandathil Kunjamina and Puthooru Amina Sparks against abuse of women could be seen in some poems Puthooru Amina writes against treating women like a consumable object

36

ാലഭാഗവം വലിതാ പറയല വപങലവകടലട ഉമതിലം ലലല മാേവേ കിടലടവാൻ എികലകിവലലലാേ മടലടല മടലടിൽകിടലടവവേകലകം മാരരതര വിളികലകം മടലടരലാഗിയം ഉറലറിടം പരല ചകലകേവാകലകം ഒേപടി മകലകളങലങ കളകലകിലായാൽ അടകലകവളലാകലകം വപാടലടിപലവപാേിഞലഞലതാളാം വപാേിവവയിലതലതാകം ഓളം രപായി മറലവറാേ രതാപ കണലടപിടികലകം അയയലളാ-പേഷവേ പതി പതലിമാർകലക തീേം ഇവതലവതാേ രകാളാ

There was a stream of Mappila songs touching the social life The excitement of Indiarsquos freedom struggle could be seen in many Mappila songs of that time Many mappila poets like Nallalam Beeran were put into jail T Ubaid wrote to raise the national spirit

എലതി വിണലണിൽ പതതായല കേിിഴൽ കാണല തങലങി എല ലണലടൻ രഗാപേങലങൾndashതങലങളിൽ രചാദയലം തടങലങി ചിലതയാലിംഗലലണലടല തലവറndashവതളിമഖം കേിഞലഞ മങലങി ചീർതലതാ രമരതാ വിപതലതിൻ സചകൾ കണലടടങലങി

Mappila Literature researcher K M Ahammed wrote ldquoMappilas didnrsquot sing about the local rulers or the Kings They didrsquot fall short of desire for freedom or self respect It was Mappila song writers and singers who inspired the Muslims of Kerala to fight against any oppression whether of the local rulers or the imperialist Britainrdquo

37

Akbar Sadaka Pakshipattu should be included in the group of story-songs This poem written by Naduthopil Abdulla once gained astonishing popularity in Malabar The story and its presentation in the song would blow away anyone Clarity simplicity ease and the ingredients of unique vocabulary in Kasargodian Malayalam are the characteresitics of this poemThe poet belongs to a small shore side village in Kasargode sharing border with Karnataka The slang over there is a mixture of Malyalam and Kongani

Pakshipattu

38

A bird who had lived with her husband for 40 years is subjected to husbandrsquos suspicion for lying two eggs during one day and she gets thrown out of the nest The bird pleads prophet Muhammed to convince her husband that she was innocent The prophet replies that he would end her distress if she could bring her husband to his presence The bird says that he wouldnrsquot come if she asks and says the prophet should send one of his men to which prophet asks the whereabouts of her husband The bird says that it is beyond the tall Jabal Khubais and beyond Jabal Noor and beyond a field in a hill called Thurisina Mala where prophet Moosa was born The prophet sends Bilal to fetch the male bird Bilal went there and called the birdrsquos name twice but the bird pretended that he didnrsquot hear it When Bilal got angry and called for the third time the bird showed its beak outside and asked Bilal with arrogance- ldquowho are you you kid who called me by my namerdquo When Bilal said that prophet Muhammed send him Akbar Sadhaka- the bird replied that he knew all the 312 prophets but he he hadnrsquot heard about Bilalrsquos prophet and asks him to tell his prophet that Akbar Sadaka is calling him Bilal returns and tells this to the prophet and he sends Umar Akbar Sadaka repeats whatever was said to Bilal Then the prophet thinks that if his son in law Ali was there he would have brought the bird there Ali was at a distance of 93 days gone for a battle Ali knows about Muhammedrsquos thought through dream Ali arrives at the prophetrsquos presence during Subhi morning prayer on his horse named Dul Dul It happened so because Allah asked Jibreel to shrink the earth Ali goes in search of Akbar Sadaka When Akbar Sadaka didnrsquot listen for the first two calls Ali called him for the third time in a manner that the sky and earth shivered Akbar Sadaka called Ali as Chinkapuliyar (the lion Ali) The bird said the same things as before to Ali also Ali replied that Muhammed is the 313th prophet Then the bird asked him if there was a prophet like that why was he not keeping the fourth veda in tact When Ali asked him to explain he said that the dear daughter of a sahabi named Ibnu Ubaidulla was kidnapped by Ifreeth jinn on the 3rd day of her birth and she is being brought up as an infidel for the last 16 years Why is that your prophet is not able to save herAli after hearing this marches towards King Ifreethrsquos fort There is a cave covered with a huge stone on the right side of Thurishina hill

The Story

39

It is written on it that if a human being enters into the cave he will be burnt to ashes Ali ties his horse on the stone itself and enters the fort Then Ali sees a large ocean and two huge serpents guarding it Those serpents recognizes Ali The serpents gets Ali into the fort on some conditions Then Ali sees a tree The tree tries to send Ali back but he doesnrsquot listen The tree gives keys for all the seven forts to Ali on some conditions Ali witnesses perplexing sights on opening every fort In the seventh fort Ali sees the girl who was abducted by Ifreeth guarded by a jinn Ali wakes her up Th girl says that only Ali from Mecca could enter the fort like he did She says that Ifreeth had gone for a hunting party and the sounds of his return could be heard Ifreeth on entering sees that all the forts were open and asks the girl about it Ifreeth says that he could smell man he could smell Ali When he screams and boasts that if he sees Ali he would burn him to ashes Ali jumps in front of him Ali asks Ifreeth to believe in islam but Ifreeth resents Ali then fights with the Kingrsquos guards In the end Ifreeth falls like the Uhdu hill Ali takes the girl along with him and reaches the place where Akbar Sadaka lives With the first call itself the bird greats him with saying ldquolabbaykum labbaykum labbaykumrdquo Akbar Sadaka goes along with Ali towards prophetrsquos presence saying that he is now convinced that Muhammed is the prophet Akbar Sadaka tells the prophet about his suspicion on his wife The prophet replied that it was a Kudrath (blessing from Allah) and the bird gets convinced Akbar Sadaka asks the prophet for forgiveness He takes his spouse along with him to the nest Ibnu Ubaidullarsquos daughter describes all the events happened in while she was kept in the fort In this fashion the story in the song ends happily

40

One of the most notable period in the Malayalam literature begins with Kilipattu Even though Thunjathu Ezhuthachan was the central point of this stream there are many other kinds of works like Champukkal Aattakathakal and Thullalukal Many kilippattu were written after Thunjan Even though Kilipattu are written like a bird is made to sing there are other songs in which goose coil and beetle sing the song They also could be included in the category of Kilipattu In the Akbar Sadaka song the bird asks the prophet Bilal Umar and Ali two ethical questions in poetic form The bird talks to each one of them The song could be read as praising chastity of woman Even though in the beginning the bird talks down of Muhammed in the end he apologizes and does as the prophet says Unlike Ezhuthachan who used sophisticated verses to talk about the ethical issues Naduthopil has used some perspectives which existed then and wrote about some philosophies in a not so serious manner Pakshipattu could be seen as a Mappila version of Kilipattu Those who blame Pakshipattu for contempt of the prophet should rethink based on what is said above

Kilipattu

41

Pakshipattu is a story about the loss of faith and replacement of it Stories about miracles were always used from the ancient times to spread religious belief Almost every prophet who were mentioned in Quran had many miracles associated with them They were meant to make the people of their times believe that the prophet is capable of doing things with the blessing from Allah which are not possible by normal people Many of the miracles were very majestic like splitting of the moon during Muhammedrsquos time and like the ocean split and made way for Moses There is a story about Cheraman King in Kerala who lived during the same time during when the prophet was alive that he saw the moon splitting and he converted to Islam These stories are intented make people believe that there is a power which could do any thing things majestic and beyond what they could think of In the story of Akbar Sadaka initially when the bird is asked to come see the prophet he talks down on him saying that he didnrsquot know about a prophet named Muhammed If there was a prophet named Muhammed why would such a dare thing happen like what Ifreeth did How would it happen so that daughter of a sahabi was taken away when she was just 3 days old and now itrsquos 16 years she had been held in captivity and kept as an infidel by a jinn Akbar Sadaka has lost faith in Muhammed that he was the prophet of Allah and Ali is engaged in a mission to restore it Ali enters the forbidden cave and encounters many supernatural occurrences like talking snake with 80 hoods and talking trees When he opens the forts by the keys given by the tree he sees many more miracles like fire by its own net which gets thrown by its own arrow which gets shot by its own and a wand which hits by its own afort in which a thousand women were sleeping while standing a thousand women were sleeping while sitting a thousand women were laying and sleeping Finally when he meets Ifreeth he is defeating a Waseer (guard) of Ifreeth who is 40 times bigger than Ali who had eaten 40 camels and drank 7 barrels of water Ali throws him thousands of yards up in the sky On falling down the Waseer says that if Ali catches him so that he wont die he would believe in islam Ali saves Waseer but he still doesnrsquot keep his word Ali throws him up again This time also when coming down the Waseer says the same Ali trusts him again but Allah sends Jibreel to strike Alirsquos hand so that

Story of Faith

42

the Waseer falls down and no more cheats Ali When Ali is back along with the girl a deed which would not have been possible if not for blessing from Allah and knowledge of Muhammed and valiance of Ali Akbar Sadaka becomes convinced that Muhammed is Allahrsquos prophet His faith in Muhammed and Islam is restored He goes to Muhammedrsquos presence and asks his question that how could his wife lay an egg which is not his Muhammed assures him that his wife is innocent and it was a blessing from Allah Akbar Sadaka gets convinced because it is Allahrsquos prophet who have said so He has restored his trust in his wife also

43

Shias are a group of Muslims who give more importance to Ali than other Khalifas Ali was the fourth Khalifa and one of Muhammedrsquos first disciples He was prophetrsquos close relative and used to write down Vahiyu (messages of Quran revealed to Muhammed through Jibreel from Allah)for him He was one among the ten people whom the prophet gave news of assured entry to heaven Alirsquos mother had given him the name Haider which means lion But he was known in the name Ali (one who is in heights)which his father called him Ali grew up in Muhammedrsquos house under his guidance It helped him to learn good characteristics early in life He didnrsquot lower his head in front of any idols when idol worship was very prominent in Mecca It was the prophetrsquos wife Khadeeja who believed in Muhammed first and second it was Ali The brave Ali was ready to die protecting Muhammed The prophet had married his youngest daughter Fathima to Ali Ali had fought in the battles of Badr Uhud Hantak Khaibar and Hunain In his last days the prophet came to the mosque supporting his hand on Alirsquos shoulder Ali had a main role in the death ceremony of the prophet Historians records that Ali had expectation that prophet would select him as his successor Knowledge bravery justice and simple life were some of his qualities He had every means to lead a luxurious life but he didnrsquot lead one He bought the same kind of dress for him self and his servant He went to the market himself and carried things from there to home by himself He lead a very simple life

There are several reasons for Alirsquos rule as the fourth Khalifa not being a complete success Many had lead an opulent life because of the prosperous times before Many people turned against Ali who instructed a simple life and strict control in money transactions So he didnrsquot get the support of people who wanted a luxurious life Another reason is the indiscipline of people who were with Ali Some people deliberately tried to create trouble Ibn Sabu was the one behind that Constant attempts were made to evoke the emotions of blind favoritism and person worship which Islam strongly forbids among people which made them to hate each other Propaganda that Ali being close relative was the righteous successor of Muhammed to be the first Khalifa and that right was snatched

Alirsquos history

44

away from him was spread by them Even though Ali publicly and clearly denied that claim in places like Egypt Bazra Koofa and Yemen wrong thoughts got spread Efforts of enemies of Islam to attack the religion from within itself started to see success Troubles grew as because of the differences in thinking and polarizations Tendencies of animosity created problem like in the time of Uzman The group of people who stood for Ali naturally portrayed his character in a higher position It is a result of this that a group among world Muslims do glorify Ali Viewing from this back ground pakshipattu have influenced Kerala Muslims in Shiaism

45

Naduthoppilrsquos Pakshipattu have faced a lot of criticisms from the beginning Some scholars have even banned reading it because it tells a fictitious story about the prophet The criticisms are that there is no such an event in the history and it is non-islamic and it would create misconceptions in the society All these criticisms should be looked upon but there is another dimension to it which everybody agrees that is itrsquos popularity This is a song which have been read sung and enjoyed by the common muslim a lot Thousands of its copies got printed Clarity in language simplicity in representation appropriate abstractions and augmentations and crystal clear language are the qualities of PakshipattuIt became popular because it is entertaining The male bird expelled his wife because he had doubt in her chastity His need to save the girl in Ifreethrsquos fort reflects his opinion to protect womanrsquos morality Ali does this adventure because he recognizes it The issue which the female bird raises in front of the prophet is also the same The song suggests that man and woman should trust each other

Criticisms

46

Pakshipattu is full of awesome picturisations The age of Akbar Sadaka is not mentioned in pakshipattu The poet gives us clues to guess it in a strange and beautiful way

പേിശിൽ ഈ ഭമിയിൽ ിൽകലകല കാലതലതല പേിവശാതലത ഭമി ഞാൻ അഞലച ിറം കണലട മലപിാൽ ഭമി അതല വപാല ിറമായി പിലവയാ ഭമി അതല വവളലളിതലതറയായി വവളലളിതലതറരപായി വചലപതറയായി വചലപതറരപായി ഇേലപ തറയായി മണലണതറയായിടലടഞലച റലറാണലടായി (I have seen earth in five colors It was golden in the beginning Then it became silver Then it turned bronze and then iron It has been 500 years since it has turned earth colored)

The scientific basis of this transformation should be questioned But the transformation of time and space have been beautifully illustrated in these lines If inspiring awe in the readerrsquos mind is an element of beauty in literature Naduthopil have brought his readers to the bring of itാലലപത ചവിടലട വകാണലവടതലതി ഇമാമലി (Imamali reached in just forty steps) അലതവിസലേലതിതമായി കിടകലകല കടൽ (the sea which extends till infinity) അതിലവറ കാവൽകലകാോയി േണലട ാഗങലങൾ ആ ാഗങലങളവട വലപലപം ഉദയമാം വതാടലട അസലതമം വവേയാണല (it is guarded by two snakes the length of those snakes extends from sunrise to sunset) These lines remind us of Muhyudheen Mala

ആകാശതലതിൻ മീവത ഭമികലക താവഴയം അവവേവകാടിീളം അതലതിേയരളലലാവർ (The one whose size of flag is from above the sky to below the earth)

To provide thought which guide you to infinity is characteristic of Quran It may be Quranic influence that lead mappila poets to use that kind of imagination The snake called Ibnu Umair in the song has 80 heads and 80 hoods Ali crosses the ocean sitting on it Ibnu Umair tells the marvels of the fort like this

Imagination in the Song

47

തനനാലെ കതതനന വാളണടാ കകാടടയിൽ തനനാെടികകനന ദണടണടാകകാടടയിൽ തനനാലെ കതതനന തീയണടാ കകാടടയിൽതനനാലെ വീശനന വെയണടാ കകാടടയിൽ(In the fort there is a sword which strikes by its own a pole which hits by its own a fire which burns by its own and a net which gets thrown by its own )

Magic in depiction not scientific reality is becoming evident in these lines Minds of readers and listeners get lit with wonder The depiction of things inside Ifreethrsquos fort makes evident the dangers and adventure Ali has to go through to save the girl For this poets have been using myths proverbs and supernatural powers since centuries This unique method of depiction leads the song to fulfill its purpose

48

Ali fights bravely to protect the fourth Veda Alirsquos bravery becomes evident only when the reader is convinced of his enemyrsquos huge power In Miltonrsquos world classic Paradise Lost the poet depicts devil as one with extraordinary power it was to show the greatest might of God A human level representation of that is shown in pakshipattu Even when it is agreed that the events in this story are impossible the poet tells a truth which the human race has to be convinced which is to bring purity in life The reading of Naduthoppilrsquos Pakshipattu becomes creative only when that is understood Using the secondary imagination which Coleridge says genius people possess like Aristotle had proved before imagination becomes creative this could be experienced by the reader on careful reading of Pakshipattu Like moral stories and parables the poet presents Pakshipattu Writers write stories and songs like parables to present philosophies

The prophetrsquos philosophy that even a bird should be given justice should be noticed It shouldnrsquot be meant that Pakshipattu is completely righteous There are attempts to patronize great men like Bilal and Umar who had led a saintly life The song even patronizes prophet Muhammed who is called the Darling of the Mankind But when he realizes his mistake Akbar Sadaka asks for forgiveness The poet in his excitement to praise Ali would have forgotten and written things which shouldnrsquot have been written It would be appropriate for the reader to forgive the poet for the prophetrsquos teaching was to forgive even your enemy

Message in the Song

49

There are few things which are entirely non-Islamic in Pakshipattu They shouldnrsquot by any means could be justified The serpents who guard the sea asks a favor in return of helping him cross the sea The serpents says- ldquoYou are the one who gives the card to enter paradise during the day of Khiyamat give us also cards during that dayrdquo Ali replies that he would give him a great card This is completely wrong according to Islamic principles because even the prophet canrsquot decide who enters heaven So those lines are absurd The concept that tree bends for men has beauty It is okay if its a display of respect but its impossible according to Islam The tree also has a wish since it is a Sunnath for muslims to brush teeth the tree asks to give him that Sunnath This even is also not possible In the end of the song the poet pleads to Allah to forgive him for any mistakes in the song he had committed

Errors

50

Mahathaya Mappila Sahithya Paramparyam- C N Ahammed Moulavi K K Muhammed Abdul Kareem

Mappila Shaili- N K A Latheef

Muslim Samoohika Jeevitham Malayala Novalil- Jamal Kochangadi

Pakshipattu Oru Punarvayana- Ibrahim Bevinja

Muslimingalum Kerala Samskaravum- P K Muhammed Kunji

Mappila Muslims of Kerala- Rollan E Miller

Islam in Southern India- W P Warren

Mappilapattinte Thayverukal- V K Kutty

Arabi Sahithyam- Prof V Muhammedali

Onninte darshanam- M N Karassery

Kozhikotte Muslimkalude Charithram- Parapil Muhamed Koya

Islam VIjnana Kosham

Keralathinte Samskarika Charithram- P K Gopala Krishnan

Bibliography

51

Mr M A Abdu Rahman

Prof Abdul Satar

Mr Abdulla Mogral

Mr V Abdul Gafoor

Social Revolution in a Kerala Village- Dr A Ayyappan

The Cultural Heritage in ndia- Edited by haridas Bhatacharya

Bharateeya Chinta- K Damodaran

The Growth of Islamic thought in India- Dr Tharachand

Cochin State Manual- C Achutha Menon

Courtesy

52

53

54

29

ആങലങളലാവണ ോജാരവാടല സങലങതിവശാലലലിവപങലങളല കണലടാൽ സമമതമാവണലവേവശാലലലി

These are few lines from Mappila Ramayanam It has similarities to the folksongs from Northern Kerala called lsquoVadakkan apttukalrsquo C N Ahammed Moulavi and K K Muhammed Abdul Kareem found two epic poems unpublished and authors anonymous One of them tells history of the battle of Badar and the lines are very ancient The other epic poem is lsquoRausulgulrsquo which gives historic description Few lines from the part which talks about the valor of Hazrath Ali

ആകം അസദലലലതങലങൾ അലലവത പലിരപാൽ പടയിൽ വീകം അലിയാർ സിഫതലതം വിേതലതവതാേല പാേിൽ

Many of the songs by anonymous poets are very popular lsquoAadhi muthal puraanamrsquo is a very ancient wedding song lsquoOppana murukkamrsquo is also a very old song

മാണികലകാമണിമതലത മഹമലമദിാ മഹേലേതാൽ യദർതളലളാ തിേിരാകലകാരല തിേിരാകലകം തിേിവവാളിവതിാവല തിേിവവാളി വവമലപിദിമിർ വപാങലങി

The style of ancient lsquoMylanchirsquo songs go like thisമണിമറയിൽ സവേലകലകം തലിലാവയ പീഡം അപലപീഡം ഏറിപലരപായല ഒപലപ വവകലരകണം ഒപലപ കാണാൻ വപേിരയാൻ തണ രവണം വപേിമയിലളലള മലാഇകലകലമാേം സഫല ഒപലപിചലചളലള മലാഇകലകതലവതലലലാേം വിശവയലിവയലലലാേം ഒേമിചിേലാവേ

Old lsquoAmmayippattursquo is a witty songഅപലപങലങൾ പലവിധം വകാടതലതമലമായി അലങലകാേം മികചലരചമാൽ വകാടതലത മലംആടവാൻ ആളകൾ വപൻേലടിയകൾ വയതലതിോരതടവാൻ കാകലക അളിയൻ ഹാജർ

30

A list of Mappila dishes and drinks could be seen in the song There are songs which lists all the jwellary and dress items used by Mappila women There are many Kissa songs(songs describing story of heroes) written by anonymous poets Most of them are epic stories about prophets and saints Following is a song about Jesus Christ called Isa Nabi Kissappattu This song was found and published by the first ever Mappila translator of Quran Mayan Kutty Elaya Relying on lines from Quran and Bible the poet writes

ഒേ വാകലകം ായൻവയലലിചലച ഉതലതിേം രകടലടാരോ ഉതലതലറാൻ മണലണലമർയം താം അരമാദം അേിവയ ജിേല േീൽ ഉേതലതല മണലണലടതലരതാതംരപാൾ ആദേവരലലലാേി പയലതല പളലളയിൽ ആയതയല പിേിഞലഞ അവിടലല അലല ജിേല േീൽ ഉശർല രപായല പിശകാവത മങലകവയറലറില ഈശാേി വചാലാേല

The tales of prophets and saints could also be seen in lullabies which follow oppana songs Lines from a lullaby which touches the childhood of prophet Muhammed

താരലാലം താരലാലം താഹാ േിരയ താരലാലം വകാളലളലാൾ തായി ഹലീമാതാലതലതിൽ അലലലംരപാൽ എലലലാം വലിതാൻ താമേപമണം ാളിൽ ഹലീമാ

lsquoMalappattursquo (offering songs) are a special branch of mappila songs They are about the lives of saints honoring them There are many anonymous songs in this category also Following are few lines fromlsquoAbdu Rahmanubnu Ouf Kissarsquo to show how ancient they are

കാമീൻ അതയലവറ ഹേീേല േിരയാടല കറം പിേിശം മികചലരചാർ അസലഹാേി രകാമാവതയലലവറ മഖതിരവലണലടിരഖാജാേി വാശം മാറാവത ിലരാവർ ാമം അേലദേഹിമാവല വപറലവറാവർ വലലലേിദീിൽ മാരലാ ശിചിടലരടാവർ

31

ചീമാരാവടറലറം പിേിശം മികചലരചാവർ ഒേമയിൽ രലലല തലാകം പിേിഞലവഞാവർ ഒകലകവകാടതലത സഹദായി ടലരാവർ

A number of Mala songs were written by known and unknown poets following the footprints of this song Muhiyudheen mala Badar mala Rifai mala Nafeesathu mala Manjakkulam mala Mampuram mala Malappuram mala and Muhdu mala are all popular Mala songs Depending on the common knowledge till today lsquoMuhyudheen Malarsquo written by Khazi Muhammed of Calicut is the earliest poem to have the poetrsquos name and written year printed It is stated in the song itself that it was written in the Malayalam calendar year 782

വകാലലലം വയലടലടവയലപതേണലടിൽ ഞാൻ വകാതലവതൻ ഇമലമാവലവ റലറയമലപതഞലഞമലമൽ മതലതം മാണികലകവം ഒലായി രകാതലത രപാൽ മഹിയദീൻ മാരലവ രകാതലവത ഞാൻ രലാകരേ

Muhiyudheen Mala praises the great scholar and spiritual teacher Sheikh Abdul Khader Jeelani

കപലപി അകതലതളലള വസലതവിവ രപാവല കാമാൻ ഞാൻ ിങലങവള ഖലലേകം എലരാരവർ രതീചലച വവചലചപലരപാൾ ഉറമലപ ചാലിടലട രപാൽ തിശ അവവേപലരപാഴം ആവണലണമളലരളാവർകളവ പറലലലാ എലളലള രചാലാവേ കളലളലവറ കയയലിവല വപാല വകാടതലരതാവർകിയിലലലാകലകാലം കിവയ വകാടതലരതാവർകേിഞലഞ മേതലതിലരമൽ കായായല ിറചലരചാവർ

Even though it has some idealistic flaws from the viewpoint of religion the poem is very beautiful It is older than Thunjathu Ezhuthachanrsquos Adhyatma ramayanam and itrsquos simplicity and originality is laudable The unique narrative style of Muhyudheen Mala could be seen later only in the works of Kunjayin Musliyar who was a great scholar and had a unique sense of humor lsquoKappappattursquo is a very beautiful metaphorical poem written by him The song starts with comparing human body to a ship

32

ചായൽ ഒേ കപലപലണലടല മകലകല ചാഞലഞവളലല പാണലടിചലചാവണാൻപത ീളം This ship is being attacked by four kinds of thieves

ാലണലടല കളലളർ ഉഴവല ചേലം ാണാവദ ാലം അതല ാലപാഗം മാലം തടിയിചലച രലാകേിമലമലം മൽഊവതല അസാസീലവമാല Wealth desire for the body men and the cursed devil are the four sea thieves

കണലടിടലടറിവാരാ കണലണിരലലല വപാടലടാ കാേരണാർ വചാലര വചാൽ രകടലടിരലലല വപാടലടാപണലടളലരളാർ വചാലലലിലല പതിേണലരടാ വപാടലടാ പയല തല പാലിലല കയലപണലരടാ വപാടലടാ പടലടം വപാളിഞലഞാൽ പറകലകാരമാ വപാടലടാ പാലം മറിഞലഞാൽ കടകലകാരമാ വപാടലടാ പണലണിയം വചാലലലാമാരകകരമാ വപാടലടാ രവടലടാളർ കാതിലല കടിടലരടാ വപാടലടാ

lsquoNoolmalarsquo is another devotional song written by Kunjayin Musliyar Itrsquos style is different from that of Mala pattu The poet expresses his love and respect to prophet Muhammed through the song and lists all the great qualities of the prophet He expresses his extreme desire to see the prophetrsquos face and ends the lsquoNool maduhursquo Kunjayin Musliyar who preached the religion with a sense of humor lived during 1700rsquos There are a number of famous jokes on him connecting Mangattachan and the King Zamorin Noolmala is 300 years old Muhiyudheen Mala and Noolmala have a difference of 130 years In between these two books we donrsquot know exatctly how many books were written lsquoValiya Naseehathu Malarsquo by Manakkantakathu Kunjikkoya Thangal is a poem written during that time He wrote it during Hijra 1052 Muslim women used to depend on this poem for basic religious education

33

ഈടം മഹലശറ ചടം വകാടമയിൽ വയതലതിേ രപാടലടികലകേയരമഖലേകൾ രതടം അലരേതലതല ഹഖകൾ കിടലടവാൻ തകലരകാവേപാതലതല പിടികടലവതലതിോ കടം പിടിയിൽ വിടതിമയമിവല കാണം മലകലകല സമഹായ കടകലകാേിൽ ാടം പലിശ ഭജിതലതളലളവർ പളലളാ ാശതലതിൽ വിങലങി കംവകാണലടവർ വീളം വീളം അവർ രമൽ ശശതലതാം കാഫിറം വിതറി പരലകലകടലടം രകറി ടകലകരമ

lsquoSafalamaalarsquo by Shujayi Moythu Musliyar is a song which reminds of Kunjayin Musliyarrsquos visionary songs It was written in Hijra 1316 He included things from the beginning of the world to the life of the prophet Here are few spiritual and philosophical advices

ാളില രപാകടലവട ാവളയാകടലവട ാരളകലകല ാവള ഈ ീളം വിടലടാടലവട ഓടല രകാടാ ഇടം വലം േണലരട ഓരോരോ സാ അതലതിൽ മാറലറങലങളണലരട ആടല ോലസലഥിതി േണലട രവവറ അൽ പകവലലവർകലകാേംഭപലരപവേ കടല വകാലലലങലങൾ മാസങലങലാഴലചലച വടികൾ കണകലകിൽ ിലായസിൽ തീർചലച വതടലിവർ ിലവ മണല വീടലടിരലകലക തലജം ീ രാകലകല വപാൻ വീടിരലകലകല അകകലകണല തറലാവക രാകലവകാല രമാടാ ഉൾസാേം ഓർതലതാൽ ഉറങലങാരമാ രകടാ മഖകണലണടയലകകലകൾ തറകലകടലവട മാടാ മടിടലട വപാലവചപലപിൽ മതലതണലടല രകടാ പകൽ കണലണടചലചാൽ ഇേളാരമാ വപാടലടാ പലതം പിടിചലചാൽ ഫജലർ ആരമാ വപാടലടാ തടലടി തറകലകൾ ഉറപലവപലത വപാടലടാ തിലാപഴതലതിൻ േചിവയലത വപാടലടാ ാടലടാലലപൽ വലലലല വിളയരമാ വപാടലടാ വപാടലടാ ിലമലതളലളിപലപിൻ രചാേകലകടലടാ പിൻ ഇലല കാടലടം വപാറകലകല വകാടലടാ വപടലടാരലാ ചതലത ചകമരലലലാ വപാടലടാ

34

പറിൽഉടൽകലകല േഹമാം വപാടലടാ മാം വേിപലപാൻ അലങലകാേമാവക മലതം ഭേിചലചിങലങ പിലതലം ആകാ മാരറം കാടലടിൽ ീ പഞലഞാലം രപാോ മതലതിൻ േഹർ കണലടല ചാടലയലം രപാോ കരലലലാലടലടായിേം വപാൻവിലകലകരലലല വകാടലട ിറയല കൽകലവകാേ കാശല കരലലല ഇവലലലല വചാലലലി ിറയലകലകാരമാ പരവ അലലലൽ പറഞലഞ മകടലടാരമാ വകാരവ വകാലലലം മലകലകില കലലപ കിടലടി കടാടിപാടല തതലതവയ കിടലടി വതലലലം ഒഴികഴിവിലലലരലലലാ കടലടി തലിഷലടം വിടലടാരമ രപാലിഷലടം കടലടി

The influence of mysticism could be seen in Safalamaala The poet doesnrsquot lock us in the prison of spirituality but he talks about a life of virtue based on dharma He evokes the powers of humanity and wakes up the soul

Moyinkutty Vaidyar and Chettuvay Pareekkutty were poets who created a new path different than the religious traditional Mappila songs While the traditional poems connected even the love stories to the lives of the saints and made it divine these poets gave poetic form to the raw emotions of the common man Moyinkutty Vaidyar (1852-1892) was the first poet to write a love story poem with all its true charm Even though he lived for only 40 years his contribution to Malayalam is unforgettable The poet who loved nature and flowers could evoke romance in the listeners He wrote an immortal love poem called lsquoBadarul Muneer Huznul Jamalrsquo Shooranadu Kunjan Pilla evaluated this as a genius work which all of the Keralites together if tried wouldnrsquot achieve now This is an example of his descriptive ability

പമാകളാരണ ഹസലൽ ജമാൽ പലാേതാളം മികലരത േീവി രഹമങലങൾ വമതലവത പണിചിതലതിേംാമങലങൾ എണലണിപറഞലഞാൽ തീോ വേതല ചിങലകാേം പണലവട േീവി

35

കമാകലകായലചലചകലക തപലപവമലതാം കതലതം തഖലതിൽ മേവം േീവി മേതകതലതകിലം വഞറിലതടതലത മാണികലകയലകലകയല േണലവടറിലത വീശിപേകലകിതലമടിയം കിതലതല വപേമാൾ കഴതലതം വചേിപം വകാണലടല കേിരപാൽ ഇടതം വലതിടലടലി കണലപിേി വവടലടിചലചഴടലടീടലിൽ വേിൽ മദം തേിതലവതരാകലകം പവിഴരപാലചലചണലടാവല രപാലചിേിതം വപാഞലചിേി തലവ ടചലചായലിൽ പമാതലരതവി വേവല തലിൽ

Moyinkutty Vaidyar also wrote well known battle songs like Badru Uhdu and Malappuram Including Saleekathu Kilathi maala and songs based on Panchatantra called lsquoElippadarsquo he wrote 12 khanda kavyas With this transformation initiated by Moyinkutty Vaidyar Mappila poets felt more freedom to choose their subject The number of subjects which were written upon later shows that Songs like lsquoThengaappattursquo and lsquoMangaappattursquowhich are connected to the Kerala culture were written Contemporary issues were written upon A number of poets came forward to sing against the superstitions and malpractices in the society Few lines from the poem lsquoDurachara Mardhanamrsquo by Marakkar Musliyar When false stories about Shaikh in Muthupetta and Koottayi Vellatha painting divinity on them were getting spread he satirically wrote

മതലതപലരപടലടകലകല രപായവർ വലര മഴവൻ കളവവല പലർലവ അതലതേം തലവ കടലടായി വവളലളം അതിാൽ പലർലതം കളലളം

There were talented women poets like P K Haleema V Ayishakkutty Kandathil Kunjamina and Puthooru Amina Sparks against abuse of women could be seen in some poems Puthooru Amina writes against treating women like a consumable object

36

ാലഭാഗവം വലിതാ പറയല വപങലവകടലട ഉമതിലം ലലല മാേവേ കിടലടവാൻ എികലകിവലലലാേ മടലടല മടലടിൽകിടലടവവേകലകം മാരരതര വിളികലകം മടലടരലാഗിയം ഉറലറിടം പരല ചകലകേവാകലകം ഒേപടി മകലകളങലങ കളകലകിലായാൽ അടകലകവളലാകലകം വപാടലടിപലവപാേിഞലഞലതാളാം വപാേിവവയിലതലതാകം ഓളം രപായി മറലവറാേ രതാപ കണലടപിടികലകം അയയലളാ-പേഷവേ പതി പതലിമാർകലക തീേം ഇവതലവതാേ രകാളാ

There was a stream of Mappila songs touching the social life The excitement of Indiarsquos freedom struggle could be seen in many Mappila songs of that time Many mappila poets like Nallalam Beeran were put into jail T Ubaid wrote to raise the national spirit

എലതി വിണലണിൽ പതതായല കേിിഴൽ കാണല തങലങി എല ലണലടൻ രഗാപേങലങൾndashതങലങളിൽ രചാദയലം തടങലങി ചിലതയാലിംഗലലണലടല തലവറndashവതളിമഖം കേിഞലഞ മങലങി ചീർതലതാ രമരതാ വിപതലതിൻ സചകൾ കണലടടങലങി

Mappila Literature researcher K M Ahammed wrote ldquoMappilas didnrsquot sing about the local rulers or the Kings They didrsquot fall short of desire for freedom or self respect It was Mappila song writers and singers who inspired the Muslims of Kerala to fight against any oppression whether of the local rulers or the imperialist Britainrdquo

37

Akbar Sadaka Pakshipattu should be included in the group of story-songs This poem written by Naduthopil Abdulla once gained astonishing popularity in Malabar The story and its presentation in the song would blow away anyone Clarity simplicity ease and the ingredients of unique vocabulary in Kasargodian Malayalam are the characteresitics of this poemThe poet belongs to a small shore side village in Kasargode sharing border with Karnataka The slang over there is a mixture of Malyalam and Kongani

Pakshipattu

38

A bird who had lived with her husband for 40 years is subjected to husbandrsquos suspicion for lying two eggs during one day and she gets thrown out of the nest The bird pleads prophet Muhammed to convince her husband that she was innocent The prophet replies that he would end her distress if she could bring her husband to his presence The bird says that he wouldnrsquot come if she asks and says the prophet should send one of his men to which prophet asks the whereabouts of her husband The bird says that it is beyond the tall Jabal Khubais and beyond Jabal Noor and beyond a field in a hill called Thurisina Mala where prophet Moosa was born The prophet sends Bilal to fetch the male bird Bilal went there and called the birdrsquos name twice but the bird pretended that he didnrsquot hear it When Bilal got angry and called for the third time the bird showed its beak outside and asked Bilal with arrogance- ldquowho are you you kid who called me by my namerdquo When Bilal said that prophet Muhammed send him Akbar Sadhaka- the bird replied that he knew all the 312 prophets but he he hadnrsquot heard about Bilalrsquos prophet and asks him to tell his prophet that Akbar Sadaka is calling him Bilal returns and tells this to the prophet and he sends Umar Akbar Sadaka repeats whatever was said to Bilal Then the prophet thinks that if his son in law Ali was there he would have brought the bird there Ali was at a distance of 93 days gone for a battle Ali knows about Muhammedrsquos thought through dream Ali arrives at the prophetrsquos presence during Subhi morning prayer on his horse named Dul Dul It happened so because Allah asked Jibreel to shrink the earth Ali goes in search of Akbar Sadaka When Akbar Sadaka didnrsquot listen for the first two calls Ali called him for the third time in a manner that the sky and earth shivered Akbar Sadaka called Ali as Chinkapuliyar (the lion Ali) The bird said the same things as before to Ali also Ali replied that Muhammed is the 313th prophet Then the bird asked him if there was a prophet like that why was he not keeping the fourth veda in tact When Ali asked him to explain he said that the dear daughter of a sahabi named Ibnu Ubaidulla was kidnapped by Ifreeth jinn on the 3rd day of her birth and she is being brought up as an infidel for the last 16 years Why is that your prophet is not able to save herAli after hearing this marches towards King Ifreethrsquos fort There is a cave covered with a huge stone on the right side of Thurishina hill

The Story

39

It is written on it that if a human being enters into the cave he will be burnt to ashes Ali ties his horse on the stone itself and enters the fort Then Ali sees a large ocean and two huge serpents guarding it Those serpents recognizes Ali The serpents gets Ali into the fort on some conditions Then Ali sees a tree The tree tries to send Ali back but he doesnrsquot listen The tree gives keys for all the seven forts to Ali on some conditions Ali witnesses perplexing sights on opening every fort In the seventh fort Ali sees the girl who was abducted by Ifreeth guarded by a jinn Ali wakes her up Th girl says that only Ali from Mecca could enter the fort like he did She says that Ifreeth had gone for a hunting party and the sounds of his return could be heard Ifreeth on entering sees that all the forts were open and asks the girl about it Ifreeth says that he could smell man he could smell Ali When he screams and boasts that if he sees Ali he would burn him to ashes Ali jumps in front of him Ali asks Ifreeth to believe in islam but Ifreeth resents Ali then fights with the Kingrsquos guards In the end Ifreeth falls like the Uhdu hill Ali takes the girl along with him and reaches the place where Akbar Sadaka lives With the first call itself the bird greats him with saying ldquolabbaykum labbaykum labbaykumrdquo Akbar Sadaka goes along with Ali towards prophetrsquos presence saying that he is now convinced that Muhammed is the prophet Akbar Sadaka tells the prophet about his suspicion on his wife The prophet replied that it was a Kudrath (blessing from Allah) and the bird gets convinced Akbar Sadaka asks the prophet for forgiveness He takes his spouse along with him to the nest Ibnu Ubaidullarsquos daughter describes all the events happened in while she was kept in the fort In this fashion the story in the song ends happily

40

One of the most notable period in the Malayalam literature begins with Kilipattu Even though Thunjathu Ezhuthachan was the central point of this stream there are many other kinds of works like Champukkal Aattakathakal and Thullalukal Many kilippattu were written after Thunjan Even though Kilipattu are written like a bird is made to sing there are other songs in which goose coil and beetle sing the song They also could be included in the category of Kilipattu In the Akbar Sadaka song the bird asks the prophet Bilal Umar and Ali two ethical questions in poetic form The bird talks to each one of them The song could be read as praising chastity of woman Even though in the beginning the bird talks down of Muhammed in the end he apologizes and does as the prophet says Unlike Ezhuthachan who used sophisticated verses to talk about the ethical issues Naduthopil has used some perspectives which existed then and wrote about some philosophies in a not so serious manner Pakshipattu could be seen as a Mappila version of Kilipattu Those who blame Pakshipattu for contempt of the prophet should rethink based on what is said above

Kilipattu

41

Pakshipattu is a story about the loss of faith and replacement of it Stories about miracles were always used from the ancient times to spread religious belief Almost every prophet who were mentioned in Quran had many miracles associated with them They were meant to make the people of their times believe that the prophet is capable of doing things with the blessing from Allah which are not possible by normal people Many of the miracles were very majestic like splitting of the moon during Muhammedrsquos time and like the ocean split and made way for Moses There is a story about Cheraman King in Kerala who lived during the same time during when the prophet was alive that he saw the moon splitting and he converted to Islam These stories are intented make people believe that there is a power which could do any thing things majestic and beyond what they could think of In the story of Akbar Sadaka initially when the bird is asked to come see the prophet he talks down on him saying that he didnrsquot know about a prophet named Muhammed If there was a prophet named Muhammed why would such a dare thing happen like what Ifreeth did How would it happen so that daughter of a sahabi was taken away when she was just 3 days old and now itrsquos 16 years she had been held in captivity and kept as an infidel by a jinn Akbar Sadaka has lost faith in Muhammed that he was the prophet of Allah and Ali is engaged in a mission to restore it Ali enters the forbidden cave and encounters many supernatural occurrences like talking snake with 80 hoods and talking trees When he opens the forts by the keys given by the tree he sees many more miracles like fire by its own net which gets thrown by its own arrow which gets shot by its own and a wand which hits by its own afort in which a thousand women were sleeping while standing a thousand women were sleeping while sitting a thousand women were laying and sleeping Finally when he meets Ifreeth he is defeating a Waseer (guard) of Ifreeth who is 40 times bigger than Ali who had eaten 40 camels and drank 7 barrels of water Ali throws him thousands of yards up in the sky On falling down the Waseer says that if Ali catches him so that he wont die he would believe in islam Ali saves Waseer but he still doesnrsquot keep his word Ali throws him up again This time also when coming down the Waseer says the same Ali trusts him again but Allah sends Jibreel to strike Alirsquos hand so that

Story of Faith

42

the Waseer falls down and no more cheats Ali When Ali is back along with the girl a deed which would not have been possible if not for blessing from Allah and knowledge of Muhammed and valiance of Ali Akbar Sadaka becomes convinced that Muhammed is Allahrsquos prophet His faith in Muhammed and Islam is restored He goes to Muhammedrsquos presence and asks his question that how could his wife lay an egg which is not his Muhammed assures him that his wife is innocent and it was a blessing from Allah Akbar Sadaka gets convinced because it is Allahrsquos prophet who have said so He has restored his trust in his wife also

43

Shias are a group of Muslims who give more importance to Ali than other Khalifas Ali was the fourth Khalifa and one of Muhammedrsquos first disciples He was prophetrsquos close relative and used to write down Vahiyu (messages of Quran revealed to Muhammed through Jibreel from Allah)for him He was one among the ten people whom the prophet gave news of assured entry to heaven Alirsquos mother had given him the name Haider which means lion But he was known in the name Ali (one who is in heights)which his father called him Ali grew up in Muhammedrsquos house under his guidance It helped him to learn good characteristics early in life He didnrsquot lower his head in front of any idols when idol worship was very prominent in Mecca It was the prophetrsquos wife Khadeeja who believed in Muhammed first and second it was Ali The brave Ali was ready to die protecting Muhammed The prophet had married his youngest daughter Fathima to Ali Ali had fought in the battles of Badr Uhud Hantak Khaibar and Hunain In his last days the prophet came to the mosque supporting his hand on Alirsquos shoulder Ali had a main role in the death ceremony of the prophet Historians records that Ali had expectation that prophet would select him as his successor Knowledge bravery justice and simple life were some of his qualities He had every means to lead a luxurious life but he didnrsquot lead one He bought the same kind of dress for him self and his servant He went to the market himself and carried things from there to home by himself He lead a very simple life

There are several reasons for Alirsquos rule as the fourth Khalifa not being a complete success Many had lead an opulent life because of the prosperous times before Many people turned against Ali who instructed a simple life and strict control in money transactions So he didnrsquot get the support of people who wanted a luxurious life Another reason is the indiscipline of people who were with Ali Some people deliberately tried to create trouble Ibn Sabu was the one behind that Constant attempts were made to evoke the emotions of blind favoritism and person worship which Islam strongly forbids among people which made them to hate each other Propaganda that Ali being close relative was the righteous successor of Muhammed to be the first Khalifa and that right was snatched

Alirsquos history

44

away from him was spread by them Even though Ali publicly and clearly denied that claim in places like Egypt Bazra Koofa and Yemen wrong thoughts got spread Efforts of enemies of Islam to attack the religion from within itself started to see success Troubles grew as because of the differences in thinking and polarizations Tendencies of animosity created problem like in the time of Uzman The group of people who stood for Ali naturally portrayed his character in a higher position It is a result of this that a group among world Muslims do glorify Ali Viewing from this back ground pakshipattu have influenced Kerala Muslims in Shiaism

45

Naduthoppilrsquos Pakshipattu have faced a lot of criticisms from the beginning Some scholars have even banned reading it because it tells a fictitious story about the prophet The criticisms are that there is no such an event in the history and it is non-islamic and it would create misconceptions in the society All these criticisms should be looked upon but there is another dimension to it which everybody agrees that is itrsquos popularity This is a song which have been read sung and enjoyed by the common muslim a lot Thousands of its copies got printed Clarity in language simplicity in representation appropriate abstractions and augmentations and crystal clear language are the qualities of PakshipattuIt became popular because it is entertaining The male bird expelled his wife because he had doubt in her chastity His need to save the girl in Ifreethrsquos fort reflects his opinion to protect womanrsquos morality Ali does this adventure because he recognizes it The issue which the female bird raises in front of the prophet is also the same The song suggests that man and woman should trust each other

Criticisms

46

Pakshipattu is full of awesome picturisations The age of Akbar Sadaka is not mentioned in pakshipattu The poet gives us clues to guess it in a strange and beautiful way

പേിശിൽ ഈ ഭമിയിൽ ിൽകലകല കാലതലതല പേിവശാതലത ഭമി ഞാൻ അഞലച ിറം കണലട മലപിാൽ ഭമി അതല വപാല ിറമായി പിലവയാ ഭമി അതല വവളലളിതലതറയായി വവളലളിതലതറരപായി വചലപതറയായി വചലപതറരപായി ഇേലപ തറയായി മണലണതറയായിടലടഞലച റലറാണലടായി (I have seen earth in five colors It was golden in the beginning Then it became silver Then it turned bronze and then iron It has been 500 years since it has turned earth colored)

The scientific basis of this transformation should be questioned But the transformation of time and space have been beautifully illustrated in these lines If inspiring awe in the readerrsquos mind is an element of beauty in literature Naduthopil have brought his readers to the bring of itാലലപത ചവിടലട വകാണലവടതലതി ഇമാമലി (Imamali reached in just forty steps) അലതവിസലേലതിതമായി കിടകലകല കടൽ (the sea which extends till infinity) അതിലവറ കാവൽകലകാോയി േണലട ാഗങലങൾ ആ ാഗങലങളവട വലപലപം ഉദയമാം വതാടലട അസലതമം വവേയാണല (it is guarded by two snakes the length of those snakes extends from sunrise to sunset) These lines remind us of Muhyudheen Mala

ആകാശതലതിൻ മീവത ഭമികലക താവഴയം അവവേവകാടിീളം അതലതിേയരളലലാവർ (The one whose size of flag is from above the sky to below the earth)

To provide thought which guide you to infinity is characteristic of Quran It may be Quranic influence that lead mappila poets to use that kind of imagination The snake called Ibnu Umair in the song has 80 heads and 80 hoods Ali crosses the ocean sitting on it Ibnu Umair tells the marvels of the fort like this

Imagination in the Song

47

തനനാലെ കതതനന വാളണടാ കകാടടയിൽ തനനാെടികകനന ദണടണടാകകാടടയിൽ തനനാലെ കതതനന തീയണടാ കകാടടയിൽതനനാലെ വീശനന വെയണടാ കകാടടയിൽ(In the fort there is a sword which strikes by its own a pole which hits by its own a fire which burns by its own and a net which gets thrown by its own )

Magic in depiction not scientific reality is becoming evident in these lines Minds of readers and listeners get lit with wonder The depiction of things inside Ifreethrsquos fort makes evident the dangers and adventure Ali has to go through to save the girl For this poets have been using myths proverbs and supernatural powers since centuries This unique method of depiction leads the song to fulfill its purpose

48

Ali fights bravely to protect the fourth Veda Alirsquos bravery becomes evident only when the reader is convinced of his enemyrsquos huge power In Miltonrsquos world classic Paradise Lost the poet depicts devil as one with extraordinary power it was to show the greatest might of God A human level representation of that is shown in pakshipattu Even when it is agreed that the events in this story are impossible the poet tells a truth which the human race has to be convinced which is to bring purity in life The reading of Naduthoppilrsquos Pakshipattu becomes creative only when that is understood Using the secondary imagination which Coleridge says genius people possess like Aristotle had proved before imagination becomes creative this could be experienced by the reader on careful reading of Pakshipattu Like moral stories and parables the poet presents Pakshipattu Writers write stories and songs like parables to present philosophies

The prophetrsquos philosophy that even a bird should be given justice should be noticed It shouldnrsquot be meant that Pakshipattu is completely righteous There are attempts to patronize great men like Bilal and Umar who had led a saintly life The song even patronizes prophet Muhammed who is called the Darling of the Mankind But when he realizes his mistake Akbar Sadaka asks for forgiveness The poet in his excitement to praise Ali would have forgotten and written things which shouldnrsquot have been written It would be appropriate for the reader to forgive the poet for the prophetrsquos teaching was to forgive even your enemy

Message in the Song

49

There are few things which are entirely non-Islamic in Pakshipattu They shouldnrsquot by any means could be justified The serpents who guard the sea asks a favor in return of helping him cross the sea The serpents says- ldquoYou are the one who gives the card to enter paradise during the day of Khiyamat give us also cards during that dayrdquo Ali replies that he would give him a great card This is completely wrong according to Islamic principles because even the prophet canrsquot decide who enters heaven So those lines are absurd The concept that tree bends for men has beauty It is okay if its a display of respect but its impossible according to Islam The tree also has a wish since it is a Sunnath for muslims to brush teeth the tree asks to give him that Sunnath This even is also not possible In the end of the song the poet pleads to Allah to forgive him for any mistakes in the song he had committed

Errors

50

Mahathaya Mappila Sahithya Paramparyam- C N Ahammed Moulavi K K Muhammed Abdul Kareem

Mappila Shaili- N K A Latheef

Muslim Samoohika Jeevitham Malayala Novalil- Jamal Kochangadi

Pakshipattu Oru Punarvayana- Ibrahim Bevinja

Muslimingalum Kerala Samskaravum- P K Muhammed Kunji

Mappila Muslims of Kerala- Rollan E Miller

Islam in Southern India- W P Warren

Mappilapattinte Thayverukal- V K Kutty

Arabi Sahithyam- Prof V Muhammedali

Onninte darshanam- M N Karassery

Kozhikotte Muslimkalude Charithram- Parapil Muhamed Koya

Islam VIjnana Kosham

Keralathinte Samskarika Charithram- P K Gopala Krishnan

Bibliography

51

Mr M A Abdu Rahman

Prof Abdul Satar

Mr Abdulla Mogral

Mr V Abdul Gafoor

Social Revolution in a Kerala Village- Dr A Ayyappan

The Cultural Heritage in ndia- Edited by haridas Bhatacharya

Bharateeya Chinta- K Damodaran

The Growth of Islamic thought in India- Dr Tharachand

Cochin State Manual- C Achutha Menon

Courtesy

52

53

54

30

A list of Mappila dishes and drinks could be seen in the song There are songs which lists all the jwellary and dress items used by Mappila women There are many Kissa songs(songs describing story of heroes) written by anonymous poets Most of them are epic stories about prophets and saints Following is a song about Jesus Christ called Isa Nabi Kissappattu This song was found and published by the first ever Mappila translator of Quran Mayan Kutty Elaya Relying on lines from Quran and Bible the poet writes

ഒേ വാകലകം ായൻവയലലിചലച ഉതലതിേം രകടലടാരോ ഉതലതലറാൻ മണലണലമർയം താം അരമാദം അേിവയ ജിേല േീൽ ഉേതലതല മണലണലടതലരതാതംരപാൾ ആദേവരലലലാേി പയലതല പളലളയിൽ ആയതയല പിേിഞലഞ അവിടലല അലല ജിേല േീൽ ഉശർല രപായല പിശകാവത മങലകവയറലറില ഈശാേി വചാലാേല

The tales of prophets and saints could also be seen in lullabies which follow oppana songs Lines from a lullaby which touches the childhood of prophet Muhammed

താരലാലം താരലാലം താഹാ േിരയ താരലാലം വകാളലളലാൾ തായി ഹലീമാതാലതലതിൽ അലലലംരപാൽ എലലലാം വലിതാൻ താമേപമണം ാളിൽ ഹലീമാ

lsquoMalappattursquo (offering songs) are a special branch of mappila songs They are about the lives of saints honoring them There are many anonymous songs in this category also Following are few lines fromlsquoAbdu Rahmanubnu Ouf Kissarsquo to show how ancient they are

കാമീൻ അതയലവറ ഹേീേല േിരയാടല കറം പിേിശം മികചലരചാർ അസലഹാേി രകാമാവതയലലവറ മഖതിരവലണലടിരഖാജാേി വാശം മാറാവത ിലരാവർ ാമം അേലദേഹിമാവല വപറലവറാവർ വലലലേിദീിൽ മാരലാ ശിചിടലരടാവർ

31

ചീമാരാവടറലറം പിേിശം മികചലരചാവർ ഒേമയിൽ രലലല തലാകം പിേിഞലവഞാവർ ഒകലകവകാടതലത സഹദായി ടലരാവർ

A number of Mala songs were written by known and unknown poets following the footprints of this song Muhiyudheen mala Badar mala Rifai mala Nafeesathu mala Manjakkulam mala Mampuram mala Malappuram mala and Muhdu mala are all popular Mala songs Depending on the common knowledge till today lsquoMuhyudheen Malarsquo written by Khazi Muhammed of Calicut is the earliest poem to have the poetrsquos name and written year printed It is stated in the song itself that it was written in the Malayalam calendar year 782

വകാലലലം വയലടലടവയലപതേണലടിൽ ഞാൻ വകാതലവതൻ ഇമലമാവലവ റലറയമലപതഞലഞമലമൽ മതലതം മാണികലകവം ഒലായി രകാതലത രപാൽ മഹിയദീൻ മാരലവ രകാതലവത ഞാൻ രലാകരേ

Muhiyudheen Mala praises the great scholar and spiritual teacher Sheikh Abdul Khader Jeelani

കപലപി അകതലതളലള വസലതവിവ രപാവല കാമാൻ ഞാൻ ിങലങവള ഖലലേകം എലരാരവർ രതീചലച വവചലചപലരപാൾ ഉറമലപ ചാലിടലട രപാൽ തിശ അവവേപലരപാഴം ആവണലണമളലരളാവർകളവ പറലലലാ എലളലള രചാലാവേ കളലളലവറ കയയലിവല വപാല വകാടതലരതാവർകിയിലലലാകലകാലം കിവയ വകാടതലരതാവർകേിഞലഞ മേതലതിലരമൽ കായായല ിറചലരചാവർ

Even though it has some idealistic flaws from the viewpoint of religion the poem is very beautiful It is older than Thunjathu Ezhuthachanrsquos Adhyatma ramayanam and itrsquos simplicity and originality is laudable The unique narrative style of Muhyudheen Mala could be seen later only in the works of Kunjayin Musliyar who was a great scholar and had a unique sense of humor lsquoKappappattursquo is a very beautiful metaphorical poem written by him The song starts with comparing human body to a ship

32

ചായൽ ഒേ കപലപലണലടല മകലകല ചാഞലഞവളലല പാണലടിചലചാവണാൻപത ീളം This ship is being attacked by four kinds of thieves

ാലണലടല കളലളർ ഉഴവല ചേലം ാണാവദ ാലം അതല ാലപാഗം മാലം തടിയിചലച രലാകേിമലമലം മൽഊവതല അസാസീലവമാല Wealth desire for the body men and the cursed devil are the four sea thieves

കണലടിടലടറിവാരാ കണലണിരലലല വപാടലടാ കാേരണാർ വചാലര വചാൽ രകടലടിരലലല വപാടലടാപണലടളലരളാർ വചാലലലിലല പതിേണലരടാ വപാടലടാ പയല തല പാലിലല കയലപണലരടാ വപാടലടാ പടലടം വപാളിഞലഞാൽ പറകലകാരമാ വപാടലടാ പാലം മറിഞലഞാൽ കടകലകാരമാ വപാടലടാ പണലണിയം വചാലലലാമാരകകരമാ വപാടലടാ രവടലടാളർ കാതിലല കടിടലരടാ വപാടലടാ

lsquoNoolmalarsquo is another devotional song written by Kunjayin Musliyar Itrsquos style is different from that of Mala pattu The poet expresses his love and respect to prophet Muhammed through the song and lists all the great qualities of the prophet He expresses his extreme desire to see the prophetrsquos face and ends the lsquoNool maduhursquo Kunjayin Musliyar who preached the religion with a sense of humor lived during 1700rsquos There are a number of famous jokes on him connecting Mangattachan and the King Zamorin Noolmala is 300 years old Muhiyudheen Mala and Noolmala have a difference of 130 years In between these two books we donrsquot know exatctly how many books were written lsquoValiya Naseehathu Malarsquo by Manakkantakathu Kunjikkoya Thangal is a poem written during that time He wrote it during Hijra 1052 Muslim women used to depend on this poem for basic religious education

33

ഈടം മഹലശറ ചടം വകാടമയിൽ വയതലതിേ രപാടലടികലകേയരമഖലേകൾ രതടം അലരേതലതല ഹഖകൾ കിടലടവാൻ തകലരകാവേപാതലതല പിടികടലവതലതിോ കടം പിടിയിൽ വിടതിമയമിവല കാണം മലകലകല സമഹായ കടകലകാേിൽ ാടം പലിശ ഭജിതലതളലളവർ പളലളാ ാശതലതിൽ വിങലങി കംവകാണലടവർ വീളം വീളം അവർ രമൽ ശശതലതാം കാഫിറം വിതറി പരലകലകടലടം രകറി ടകലകരമ

lsquoSafalamaalarsquo by Shujayi Moythu Musliyar is a song which reminds of Kunjayin Musliyarrsquos visionary songs It was written in Hijra 1316 He included things from the beginning of the world to the life of the prophet Here are few spiritual and philosophical advices

ാളില രപാകടലവട ാവളയാകടലവട ാരളകലകല ാവള ഈ ീളം വിടലടാടലവട ഓടല രകാടാ ഇടം വലം േണലരട ഓരോരോ സാ അതലതിൽ മാറലറങലങളണലരട ആടല ോലസലഥിതി േണലട രവവറ അൽ പകവലലവർകലകാേംഭപലരപവേ കടല വകാലലലങലങൾ മാസങലങലാഴലചലച വടികൾ കണകലകിൽ ിലായസിൽ തീർചലച വതടലിവർ ിലവ മണല വീടലടിരലകലക തലജം ീ രാകലകല വപാൻ വീടിരലകലകല അകകലകണല തറലാവക രാകലവകാല രമാടാ ഉൾസാേം ഓർതലതാൽ ഉറങലങാരമാ രകടാ മഖകണലണടയലകകലകൾ തറകലകടലവട മാടാ മടിടലട വപാലവചപലപിൽ മതലതണലടല രകടാ പകൽ കണലണടചലചാൽ ഇേളാരമാ വപാടലടാ പലതം പിടിചലചാൽ ഫജലർ ആരമാ വപാടലടാ തടലടി തറകലകൾ ഉറപലവപലത വപാടലടാ തിലാപഴതലതിൻ േചിവയലത വപാടലടാ ാടലടാലലപൽ വലലലല വിളയരമാ വപാടലടാ വപാടലടാ ിലമലതളലളിപലപിൻ രചാേകലകടലടാ പിൻ ഇലല കാടലടം വപാറകലകല വകാടലടാ വപടലടാരലാ ചതലത ചകമരലലലാ വപാടലടാ

34

പറിൽഉടൽകലകല േഹമാം വപാടലടാ മാം വേിപലപാൻ അലങലകാേമാവക മലതം ഭേിചലചിങലങ പിലതലം ആകാ മാരറം കാടലടിൽ ീ പഞലഞാലം രപാോ മതലതിൻ േഹർ കണലടല ചാടലയലം രപാോ കരലലലാലടലടായിേം വപാൻവിലകലകരലലല വകാടലട ിറയല കൽകലവകാേ കാശല കരലലല ഇവലലലല വചാലലലി ിറയലകലകാരമാ പരവ അലലലൽ പറഞലഞ മകടലടാരമാ വകാരവ വകാലലലം മലകലകില കലലപ കിടലടി കടാടിപാടല തതലതവയ കിടലടി വതലലലം ഒഴികഴിവിലലലരലലലാ കടലടി തലിഷലടം വിടലടാരമ രപാലിഷലടം കടലടി

The influence of mysticism could be seen in Safalamaala The poet doesnrsquot lock us in the prison of spirituality but he talks about a life of virtue based on dharma He evokes the powers of humanity and wakes up the soul

Moyinkutty Vaidyar and Chettuvay Pareekkutty were poets who created a new path different than the religious traditional Mappila songs While the traditional poems connected even the love stories to the lives of the saints and made it divine these poets gave poetic form to the raw emotions of the common man Moyinkutty Vaidyar (1852-1892) was the first poet to write a love story poem with all its true charm Even though he lived for only 40 years his contribution to Malayalam is unforgettable The poet who loved nature and flowers could evoke romance in the listeners He wrote an immortal love poem called lsquoBadarul Muneer Huznul Jamalrsquo Shooranadu Kunjan Pilla evaluated this as a genius work which all of the Keralites together if tried wouldnrsquot achieve now This is an example of his descriptive ability

പമാകളാരണ ഹസലൽ ജമാൽ പലാേതാളം മികലരത േീവി രഹമങലങൾ വമതലവത പണിചിതലതിേംാമങലങൾ എണലണിപറഞലഞാൽ തീോ വേതല ചിങലകാേം പണലവട േീവി

35

കമാകലകായലചലചകലക തപലപവമലതാം കതലതം തഖലതിൽ മേവം േീവി മേതകതലതകിലം വഞറിലതടതലത മാണികലകയലകലകയല േണലവടറിലത വീശിപേകലകിതലമടിയം കിതലതല വപേമാൾ കഴതലതം വചേിപം വകാണലടല കേിരപാൽ ഇടതം വലതിടലടലി കണലപിേി വവടലടിചലചഴടലടീടലിൽ വേിൽ മദം തേിതലവതരാകലകം പവിഴരപാലചലചണലടാവല രപാലചിേിതം വപാഞലചിേി തലവ ടചലചായലിൽ പമാതലരതവി വേവല തലിൽ

Moyinkutty Vaidyar also wrote well known battle songs like Badru Uhdu and Malappuram Including Saleekathu Kilathi maala and songs based on Panchatantra called lsquoElippadarsquo he wrote 12 khanda kavyas With this transformation initiated by Moyinkutty Vaidyar Mappila poets felt more freedom to choose their subject The number of subjects which were written upon later shows that Songs like lsquoThengaappattursquo and lsquoMangaappattursquowhich are connected to the Kerala culture were written Contemporary issues were written upon A number of poets came forward to sing against the superstitions and malpractices in the society Few lines from the poem lsquoDurachara Mardhanamrsquo by Marakkar Musliyar When false stories about Shaikh in Muthupetta and Koottayi Vellatha painting divinity on them were getting spread he satirically wrote

മതലതപലരപടലടകലകല രപായവർ വലര മഴവൻ കളവവല പലർലവ അതലതേം തലവ കടലടായി വവളലളം അതിാൽ പലർലതം കളലളം

There were talented women poets like P K Haleema V Ayishakkutty Kandathil Kunjamina and Puthooru Amina Sparks against abuse of women could be seen in some poems Puthooru Amina writes against treating women like a consumable object

36

ാലഭാഗവം വലിതാ പറയല വപങലവകടലട ഉമതിലം ലലല മാേവേ കിടലടവാൻ എികലകിവലലലാേ മടലടല മടലടിൽകിടലടവവേകലകം മാരരതര വിളികലകം മടലടരലാഗിയം ഉറലറിടം പരല ചകലകേവാകലകം ഒേപടി മകലകളങലങ കളകലകിലായാൽ അടകലകവളലാകലകം വപാടലടിപലവപാേിഞലഞലതാളാം വപാേിവവയിലതലതാകം ഓളം രപായി മറലവറാേ രതാപ കണലടപിടികലകം അയയലളാ-പേഷവേ പതി പതലിമാർകലക തീേം ഇവതലവതാേ രകാളാ

There was a stream of Mappila songs touching the social life The excitement of Indiarsquos freedom struggle could be seen in many Mappila songs of that time Many mappila poets like Nallalam Beeran were put into jail T Ubaid wrote to raise the national spirit

എലതി വിണലണിൽ പതതായല കേിിഴൽ കാണല തങലങി എല ലണലടൻ രഗാപേങലങൾndashതങലങളിൽ രചാദയലം തടങലങി ചിലതയാലിംഗലലണലടല തലവറndashവതളിമഖം കേിഞലഞ മങലങി ചീർതലതാ രമരതാ വിപതലതിൻ സചകൾ കണലടടങലങി

Mappila Literature researcher K M Ahammed wrote ldquoMappilas didnrsquot sing about the local rulers or the Kings They didrsquot fall short of desire for freedom or self respect It was Mappila song writers and singers who inspired the Muslims of Kerala to fight against any oppression whether of the local rulers or the imperialist Britainrdquo

37

Akbar Sadaka Pakshipattu should be included in the group of story-songs This poem written by Naduthopil Abdulla once gained astonishing popularity in Malabar The story and its presentation in the song would blow away anyone Clarity simplicity ease and the ingredients of unique vocabulary in Kasargodian Malayalam are the characteresitics of this poemThe poet belongs to a small shore side village in Kasargode sharing border with Karnataka The slang over there is a mixture of Malyalam and Kongani

Pakshipattu

38

A bird who had lived with her husband for 40 years is subjected to husbandrsquos suspicion for lying two eggs during one day and she gets thrown out of the nest The bird pleads prophet Muhammed to convince her husband that she was innocent The prophet replies that he would end her distress if she could bring her husband to his presence The bird says that he wouldnrsquot come if she asks and says the prophet should send one of his men to which prophet asks the whereabouts of her husband The bird says that it is beyond the tall Jabal Khubais and beyond Jabal Noor and beyond a field in a hill called Thurisina Mala where prophet Moosa was born The prophet sends Bilal to fetch the male bird Bilal went there and called the birdrsquos name twice but the bird pretended that he didnrsquot hear it When Bilal got angry and called for the third time the bird showed its beak outside and asked Bilal with arrogance- ldquowho are you you kid who called me by my namerdquo When Bilal said that prophet Muhammed send him Akbar Sadhaka- the bird replied that he knew all the 312 prophets but he he hadnrsquot heard about Bilalrsquos prophet and asks him to tell his prophet that Akbar Sadaka is calling him Bilal returns and tells this to the prophet and he sends Umar Akbar Sadaka repeats whatever was said to Bilal Then the prophet thinks that if his son in law Ali was there he would have brought the bird there Ali was at a distance of 93 days gone for a battle Ali knows about Muhammedrsquos thought through dream Ali arrives at the prophetrsquos presence during Subhi morning prayer on his horse named Dul Dul It happened so because Allah asked Jibreel to shrink the earth Ali goes in search of Akbar Sadaka When Akbar Sadaka didnrsquot listen for the first two calls Ali called him for the third time in a manner that the sky and earth shivered Akbar Sadaka called Ali as Chinkapuliyar (the lion Ali) The bird said the same things as before to Ali also Ali replied that Muhammed is the 313th prophet Then the bird asked him if there was a prophet like that why was he not keeping the fourth veda in tact When Ali asked him to explain he said that the dear daughter of a sahabi named Ibnu Ubaidulla was kidnapped by Ifreeth jinn on the 3rd day of her birth and she is being brought up as an infidel for the last 16 years Why is that your prophet is not able to save herAli after hearing this marches towards King Ifreethrsquos fort There is a cave covered with a huge stone on the right side of Thurishina hill

The Story

39

It is written on it that if a human being enters into the cave he will be burnt to ashes Ali ties his horse on the stone itself and enters the fort Then Ali sees a large ocean and two huge serpents guarding it Those serpents recognizes Ali The serpents gets Ali into the fort on some conditions Then Ali sees a tree The tree tries to send Ali back but he doesnrsquot listen The tree gives keys for all the seven forts to Ali on some conditions Ali witnesses perplexing sights on opening every fort In the seventh fort Ali sees the girl who was abducted by Ifreeth guarded by a jinn Ali wakes her up Th girl says that only Ali from Mecca could enter the fort like he did She says that Ifreeth had gone for a hunting party and the sounds of his return could be heard Ifreeth on entering sees that all the forts were open and asks the girl about it Ifreeth says that he could smell man he could smell Ali When he screams and boasts that if he sees Ali he would burn him to ashes Ali jumps in front of him Ali asks Ifreeth to believe in islam but Ifreeth resents Ali then fights with the Kingrsquos guards In the end Ifreeth falls like the Uhdu hill Ali takes the girl along with him and reaches the place where Akbar Sadaka lives With the first call itself the bird greats him with saying ldquolabbaykum labbaykum labbaykumrdquo Akbar Sadaka goes along with Ali towards prophetrsquos presence saying that he is now convinced that Muhammed is the prophet Akbar Sadaka tells the prophet about his suspicion on his wife The prophet replied that it was a Kudrath (blessing from Allah) and the bird gets convinced Akbar Sadaka asks the prophet for forgiveness He takes his spouse along with him to the nest Ibnu Ubaidullarsquos daughter describes all the events happened in while she was kept in the fort In this fashion the story in the song ends happily

40

One of the most notable period in the Malayalam literature begins with Kilipattu Even though Thunjathu Ezhuthachan was the central point of this stream there are many other kinds of works like Champukkal Aattakathakal and Thullalukal Many kilippattu were written after Thunjan Even though Kilipattu are written like a bird is made to sing there are other songs in which goose coil and beetle sing the song They also could be included in the category of Kilipattu In the Akbar Sadaka song the bird asks the prophet Bilal Umar and Ali two ethical questions in poetic form The bird talks to each one of them The song could be read as praising chastity of woman Even though in the beginning the bird talks down of Muhammed in the end he apologizes and does as the prophet says Unlike Ezhuthachan who used sophisticated verses to talk about the ethical issues Naduthopil has used some perspectives which existed then and wrote about some philosophies in a not so serious manner Pakshipattu could be seen as a Mappila version of Kilipattu Those who blame Pakshipattu for contempt of the prophet should rethink based on what is said above

Kilipattu

41

Pakshipattu is a story about the loss of faith and replacement of it Stories about miracles were always used from the ancient times to spread religious belief Almost every prophet who were mentioned in Quran had many miracles associated with them They were meant to make the people of their times believe that the prophet is capable of doing things with the blessing from Allah which are not possible by normal people Many of the miracles were very majestic like splitting of the moon during Muhammedrsquos time and like the ocean split and made way for Moses There is a story about Cheraman King in Kerala who lived during the same time during when the prophet was alive that he saw the moon splitting and he converted to Islam These stories are intented make people believe that there is a power which could do any thing things majestic and beyond what they could think of In the story of Akbar Sadaka initially when the bird is asked to come see the prophet he talks down on him saying that he didnrsquot know about a prophet named Muhammed If there was a prophet named Muhammed why would such a dare thing happen like what Ifreeth did How would it happen so that daughter of a sahabi was taken away when she was just 3 days old and now itrsquos 16 years she had been held in captivity and kept as an infidel by a jinn Akbar Sadaka has lost faith in Muhammed that he was the prophet of Allah and Ali is engaged in a mission to restore it Ali enters the forbidden cave and encounters many supernatural occurrences like talking snake with 80 hoods and talking trees When he opens the forts by the keys given by the tree he sees many more miracles like fire by its own net which gets thrown by its own arrow which gets shot by its own and a wand which hits by its own afort in which a thousand women were sleeping while standing a thousand women were sleeping while sitting a thousand women were laying and sleeping Finally when he meets Ifreeth he is defeating a Waseer (guard) of Ifreeth who is 40 times bigger than Ali who had eaten 40 camels and drank 7 barrels of water Ali throws him thousands of yards up in the sky On falling down the Waseer says that if Ali catches him so that he wont die he would believe in islam Ali saves Waseer but he still doesnrsquot keep his word Ali throws him up again This time also when coming down the Waseer says the same Ali trusts him again but Allah sends Jibreel to strike Alirsquos hand so that

Story of Faith

42

the Waseer falls down and no more cheats Ali When Ali is back along with the girl a deed which would not have been possible if not for blessing from Allah and knowledge of Muhammed and valiance of Ali Akbar Sadaka becomes convinced that Muhammed is Allahrsquos prophet His faith in Muhammed and Islam is restored He goes to Muhammedrsquos presence and asks his question that how could his wife lay an egg which is not his Muhammed assures him that his wife is innocent and it was a blessing from Allah Akbar Sadaka gets convinced because it is Allahrsquos prophet who have said so He has restored his trust in his wife also

43

Shias are a group of Muslims who give more importance to Ali than other Khalifas Ali was the fourth Khalifa and one of Muhammedrsquos first disciples He was prophetrsquos close relative and used to write down Vahiyu (messages of Quran revealed to Muhammed through Jibreel from Allah)for him He was one among the ten people whom the prophet gave news of assured entry to heaven Alirsquos mother had given him the name Haider which means lion But he was known in the name Ali (one who is in heights)which his father called him Ali grew up in Muhammedrsquos house under his guidance It helped him to learn good characteristics early in life He didnrsquot lower his head in front of any idols when idol worship was very prominent in Mecca It was the prophetrsquos wife Khadeeja who believed in Muhammed first and second it was Ali The brave Ali was ready to die protecting Muhammed The prophet had married his youngest daughter Fathima to Ali Ali had fought in the battles of Badr Uhud Hantak Khaibar and Hunain In his last days the prophet came to the mosque supporting his hand on Alirsquos shoulder Ali had a main role in the death ceremony of the prophet Historians records that Ali had expectation that prophet would select him as his successor Knowledge bravery justice and simple life were some of his qualities He had every means to lead a luxurious life but he didnrsquot lead one He bought the same kind of dress for him self and his servant He went to the market himself and carried things from there to home by himself He lead a very simple life

There are several reasons for Alirsquos rule as the fourth Khalifa not being a complete success Many had lead an opulent life because of the prosperous times before Many people turned against Ali who instructed a simple life and strict control in money transactions So he didnrsquot get the support of people who wanted a luxurious life Another reason is the indiscipline of people who were with Ali Some people deliberately tried to create trouble Ibn Sabu was the one behind that Constant attempts were made to evoke the emotions of blind favoritism and person worship which Islam strongly forbids among people which made them to hate each other Propaganda that Ali being close relative was the righteous successor of Muhammed to be the first Khalifa and that right was snatched

Alirsquos history

44

away from him was spread by them Even though Ali publicly and clearly denied that claim in places like Egypt Bazra Koofa and Yemen wrong thoughts got spread Efforts of enemies of Islam to attack the religion from within itself started to see success Troubles grew as because of the differences in thinking and polarizations Tendencies of animosity created problem like in the time of Uzman The group of people who stood for Ali naturally portrayed his character in a higher position It is a result of this that a group among world Muslims do glorify Ali Viewing from this back ground pakshipattu have influenced Kerala Muslims in Shiaism

45

Naduthoppilrsquos Pakshipattu have faced a lot of criticisms from the beginning Some scholars have even banned reading it because it tells a fictitious story about the prophet The criticisms are that there is no such an event in the history and it is non-islamic and it would create misconceptions in the society All these criticisms should be looked upon but there is another dimension to it which everybody agrees that is itrsquos popularity This is a song which have been read sung and enjoyed by the common muslim a lot Thousands of its copies got printed Clarity in language simplicity in representation appropriate abstractions and augmentations and crystal clear language are the qualities of PakshipattuIt became popular because it is entertaining The male bird expelled his wife because he had doubt in her chastity His need to save the girl in Ifreethrsquos fort reflects his opinion to protect womanrsquos morality Ali does this adventure because he recognizes it The issue which the female bird raises in front of the prophet is also the same The song suggests that man and woman should trust each other

Criticisms

46

Pakshipattu is full of awesome picturisations The age of Akbar Sadaka is not mentioned in pakshipattu The poet gives us clues to guess it in a strange and beautiful way

പേിശിൽ ഈ ഭമിയിൽ ിൽകലകല കാലതലതല പേിവശാതലത ഭമി ഞാൻ അഞലച ിറം കണലട മലപിാൽ ഭമി അതല വപാല ിറമായി പിലവയാ ഭമി അതല വവളലളിതലതറയായി വവളലളിതലതറരപായി വചലപതറയായി വചലപതറരപായി ഇേലപ തറയായി മണലണതറയായിടലടഞലച റലറാണലടായി (I have seen earth in five colors It was golden in the beginning Then it became silver Then it turned bronze and then iron It has been 500 years since it has turned earth colored)

The scientific basis of this transformation should be questioned But the transformation of time and space have been beautifully illustrated in these lines If inspiring awe in the readerrsquos mind is an element of beauty in literature Naduthopil have brought his readers to the bring of itാലലപത ചവിടലട വകാണലവടതലതി ഇമാമലി (Imamali reached in just forty steps) അലതവിസലേലതിതമായി കിടകലകല കടൽ (the sea which extends till infinity) അതിലവറ കാവൽകലകാോയി േണലട ാഗങലങൾ ആ ാഗങലങളവട വലപലപം ഉദയമാം വതാടലട അസലതമം വവേയാണല (it is guarded by two snakes the length of those snakes extends from sunrise to sunset) These lines remind us of Muhyudheen Mala

ആകാശതലതിൻ മീവത ഭമികലക താവഴയം അവവേവകാടിീളം അതലതിേയരളലലാവർ (The one whose size of flag is from above the sky to below the earth)

To provide thought which guide you to infinity is characteristic of Quran It may be Quranic influence that lead mappila poets to use that kind of imagination The snake called Ibnu Umair in the song has 80 heads and 80 hoods Ali crosses the ocean sitting on it Ibnu Umair tells the marvels of the fort like this

Imagination in the Song

47

തനനാലെ കതതനന വാളണടാ കകാടടയിൽ തനനാെടികകനന ദണടണടാകകാടടയിൽ തനനാലെ കതതനന തീയണടാ കകാടടയിൽതനനാലെ വീശനന വെയണടാ കകാടടയിൽ(In the fort there is a sword which strikes by its own a pole which hits by its own a fire which burns by its own and a net which gets thrown by its own )

Magic in depiction not scientific reality is becoming evident in these lines Minds of readers and listeners get lit with wonder The depiction of things inside Ifreethrsquos fort makes evident the dangers and adventure Ali has to go through to save the girl For this poets have been using myths proverbs and supernatural powers since centuries This unique method of depiction leads the song to fulfill its purpose

48

Ali fights bravely to protect the fourth Veda Alirsquos bravery becomes evident only when the reader is convinced of his enemyrsquos huge power In Miltonrsquos world classic Paradise Lost the poet depicts devil as one with extraordinary power it was to show the greatest might of God A human level representation of that is shown in pakshipattu Even when it is agreed that the events in this story are impossible the poet tells a truth which the human race has to be convinced which is to bring purity in life The reading of Naduthoppilrsquos Pakshipattu becomes creative only when that is understood Using the secondary imagination which Coleridge says genius people possess like Aristotle had proved before imagination becomes creative this could be experienced by the reader on careful reading of Pakshipattu Like moral stories and parables the poet presents Pakshipattu Writers write stories and songs like parables to present philosophies

The prophetrsquos philosophy that even a bird should be given justice should be noticed It shouldnrsquot be meant that Pakshipattu is completely righteous There are attempts to patronize great men like Bilal and Umar who had led a saintly life The song even patronizes prophet Muhammed who is called the Darling of the Mankind But when he realizes his mistake Akbar Sadaka asks for forgiveness The poet in his excitement to praise Ali would have forgotten and written things which shouldnrsquot have been written It would be appropriate for the reader to forgive the poet for the prophetrsquos teaching was to forgive even your enemy

Message in the Song

49

There are few things which are entirely non-Islamic in Pakshipattu They shouldnrsquot by any means could be justified The serpents who guard the sea asks a favor in return of helping him cross the sea The serpents says- ldquoYou are the one who gives the card to enter paradise during the day of Khiyamat give us also cards during that dayrdquo Ali replies that he would give him a great card This is completely wrong according to Islamic principles because even the prophet canrsquot decide who enters heaven So those lines are absurd The concept that tree bends for men has beauty It is okay if its a display of respect but its impossible according to Islam The tree also has a wish since it is a Sunnath for muslims to brush teeth the tree asks to give him that Sunnath This even is also not possible In the end of the song the poet pleads to Allah to forgive him for any mistakes in the song he had committed

Errors

50

Mahathaya Mappila Sahithya Paramparyam- C N Ahammed Moulavi K K Muhammed Abdul Kareem

Mappila Shaili- N K A Latheef

Muslim Samoohika Jeevitham Malayala Novalil- Jamal Kochangadi

Pakshipattu Oru Punarvayana- Ibrahim Bevinja

Muslimingalum Kerala Samskaravum- P K Muhammed Kunji

Mappila Muslims of Kerala- Rollan E Miller

Islam in Southern India- W P Warren

Mappilapattinte Thayverukal- V K Kutty

Arabi Sahithyam- Prof V Muhammedali

Onninte darshanam- M N Karassery

Kozhikotte Muslimkalude Charithram- Parapil Muhamed Koya

Islam VIjnana Kosham

Keralathinte Samskarika Charithram- P K Gopala Krishnan

Bibliography

51

Mr M A Abdu Rahman

Prof Abdul Satar

Mr Abdulla Mogral

Mr V Abdul Gafoor

Social Revolution in a Kerala Village- Dr A Ayyappan

The Cultural Heritage in ndia- Edited by haridas Bhatacharya

Bharateeya Chinta- K Damodaran

The Growth of Islamic thought in India- Dr Tharachand

Cochin State Manual- C Achutha Menon

Courtesy

52

53

54

31

ചീമാരാവടറലറം പിേിശം മികചലരചാവർ ഒേമയിൽ രലലല തലാകം പിേിഞലവഞാവർ ഒകലകവകാടതലത സഹദായി ടലരാവർ

A number of Mala songs were written by known and unknown poets following the footprints of this song Muhiyudheen mala Badar mala Rifai mala Nafeesathu mala Manjakkulam mala Mampuram mala Malappuram mala and Muhdu mala are all popular Mala songs Depending on the common knowledge till today lsquoMuhyudheen Malarsquo written by Khazi Muhammed of Calicut is the earliest poem to have the poetrsquos name and written year printed It is stated in the song itself that it was written in the Malayalam calendar year 782

വകാലലലം വയലടലടവയലപതേണലടിൽ ഞാൻ വകാതലവതൻ ഇമലമാവലവ റലറയമലപതഞലഞമലമൽ മതലതം മാണികലകവം ഒലായി രകാതലത രപാൽ മഹിയദീൻ മാരലവ രകാതലവത ഞാൻ രലാകരേ

Muhiyudheen Mala praises the great scholar and spiritual teacher Sheikh Abdul Khader Jeelani

കപലപി അകതലതളലള വസലതവിവ രപാവല കാമാൻ ഞാൻ ിങലങവള ഖലലേകം എലരാരവർ രതീചലച വവചലചപലരപാൾ ഉറമലപ ചാലിടലട രപാൽ തിശ അവവേപലരപാഴം ആവണലണമളലരളാവർകളവ പറലലലാ എലളലള രചാലാവേ കളലളലവറ കയയലിവല വപാല വകാടതലരതാവർകിയിലലലാകലകാലം കിവയ വകാടതലരതാവർകേിഞലഞ മേതലതിലരമൽ കായായല ിറചലരചാവർ

Even though it has some idealistic flaws from the viewpoint of religion the poem is very beautiful It is older than Thunjathu Ezhuthachanrsquos Adhyatma ramayanam and itrsquos simplicity and originality is laudable The unique narrative style of Muhyudheen Mala could be seen later only in the works of Kunjayin Musliyar who was a great scholar and had a unique sense of humor lsquoKappappattursquo is a very beautiful metaphorical poem written by him The song starts with comparing human body to a ship

32

ചായൽ ഒേ കപലപലണലടല മകലകല ചാഞലഞവളലല പാണലടിചലചാവണാൻപത ീളം This ship is being attacked by four kinds of thieves

ാലണലടല കളലളർ ഉഴവല ചേലം ാണാവദ ാലം അതല ാലപാഗം മാലം തടിയിചലച രലാകേിമലമലം മൽഊവതല അസാസീലവമാല Wealth desire for the body men and the cursed devil are the four sea thieves

കണലടിടലടറിവാരാ കണലണിരലലല വപാടലടാ കാേരണാർ വചാലര വചാൽ രകടലടിരലലല വപാടലടാപണലടളലരളാർ വചാലലലിലല പതിേണലരടാ വപാടലടാ പയല തല പാലിലല കയലപണലരടാ വപാടലടാ പടലടം വപാളിഞലഞാൽ പറകലകാരമാ വപാടലടാ പാലം മറിഞലഞാൽ കടകലകാരമാ വപാടലടാ പണലണിയം വചാലലലാമാരകകരമാ വപാടലടാ രവടലടാളർ കാതിലല കടിടലരടാ വപാടലടാ

lsquoNoolmalarsquo is another devotional song written by Kunjayin Musliyar Itrsquos style is different from that of Mala pattu The poet expresses his love and respect to prophet Muhammed through the song and lists all the great qualities of the prophet He expresses his extreme desire to see the prophetrsquos face and ends the lsquoNool maduhursquo Kunjayin Musliyar who preached the religion with a sense of humor lived during 1700rsquos There are a number of famous jokes on him connecting Mangattachan and the King Zamorin Noolmala is 300 years old Muhiyudheen Mala and Noolmala have a difference of 130 years In between these two books we donrsquot know exatctly how many books were written lsquoValiya Naseehathu Malarsquo by Manakkantakathu Kunjikkoya Thangal is a poem written during that time He wrote it during Hijra 1052 Muslim women used to depend on this poem for basic religious education

33

ഈടം മഹലശറ ചടം വകാടമയിൽ വയതലതിേ രപാടലടികലകേയരമഖലേകൾ രതടം അലരേതലതല ഹഖകൾ കിടലടവാൻ തകലരകാവേപാതലതല പിടികടലവതലതിോ കടം പിടിയിൽ വിടതിമയമിവല കാണം മലകലകല സമഹായ കടകലകാേിൽ ാടം പലിശ ഭജിതലതളലളവർ പളലളാ ാശതലതിൽ വിങലങി കംവകാണലടവർ വീളം വീളം അവർ രമൽ ശശതലതാം കാഫിറം വിതറി പരലകലകടലടം രകറി ടകലകരമ

lsquoSafalamaalarsquo by Shujayi Moythu Musliyar is a song which reminds of Kunjayin Musliyarrsquos visionary songs It was written in Hijra 1316 He included things from the beginning of the world to the life of the prophet Here are few spiritual and philosophical advices

ാളില രപാകടലവട ാവളയാകടലവട ാരളകലകല ാവള ഈ ീളം വിടലടാടലവട ഓടല രകാടാ ഇടം വലം േണലരട ഓരോരോ സാ അതലതിൽ മാറലറങലങളണലരട ആടല ോലസലഥിതി േണലട രവവറ അൽ പകവലലവർകലകാേംഭപലരപവേ കടല വകാലലലങലങൾ മാസങലങലാഴലചലച വടികൾ കണകലകിൽ ിലായസിൽ തീർചലച വതടലിവർ ിലവ മണല വീടലടിരലകലക തലജം ീ രാകലകല വപാൻ വീടിരലകലകല അകകലകണല തറലാവക രാകലവകാല രമാടാ ഉൾസാേം ഓർതലതാൽ ഉറങലങാരമാ രകടാ മഖകണലണടയലകകലകൾ തറകലകടലവട മാടാ മടിടലട വപാലവചപലപിൽ മതലതണലടല രകടാ പകൽ കണലണടചലചാൽ ഇേളാരമാ വപാടലടാ പലതം പിടിചലചാൽ ഫജലർ ആരമാ വപാടലടാ തടലടി തറകലകൾ ഉറപലവപലത വപാടലടാ തിലാപഴതലതിൻ േചിവയലത വപാടലടാ ാടലടാലലപൽ വലലലല വിളയരമാ വപാടലടാ വപാടലടാ ിലമലതളലളിപലപിൻ രചാേകലകടലടാ പിൻ ഇലല കാടലടം വപാറകലകല വകാടലടാ വപടലടാരലാ ചതലത ചകമരലലലാ വപാടലടാ

34

പറിൽഉടൽകലകല േഹമാം വപാടലടാ മാം വേിപലപാൻ അലങലകാേമാവക മലതം ഭേിചലചിങലങ പിലതലം ആകാ മാരറം കാടലടിൽ ീ പഞലഞാലം രപാോ മതലതിൻ േഹർ കണലടല ചാടലയലം രപാോ കരലലലാലടലടായിേം വപാൻവിലകലകരലലല വകാടലട ിറയല കൽകലവകാേ കാശല കരലലല ഇവലലലല വചാലലലി ിറയലകലകാരമാ പരവ അലലലൽ പറഞലഞ മകടലടാരമാ വകാരവ വകാലലലം മലകലകില കലലപ കിടലടി കടാടിപാടല തതലതവയ കിടലടി വതലലലം ഒഴികഴിവിലലലരലലലാ കടലടി തലിഷലടം വിടലടാരമ രപാലിഷലടം കടലടി

The influence of mysticism could be seen in Safalamaala The poet doesnrsquot lock us in the prison of spirituality but he talks about a life of virtue based on dharma He evokes the powers of humanity and wakes up the soul

Moyinkutty Vaidyar and Chettuvay Pareekkutty were poets who created a new path different than the religious traditional Mappila songs While the traditional poems connected even the love stories to the lives of the saints and made it divine these poets gave poetic form to the raw emotions of the common man Moyinkutty Vaidyar (1852-1892) was the first poet to write a love story poem with all its true charm Even though he lived for only 40 years his contribution to Malayalam is unforgettable The poet who loved nature and flowers could evoke romance in the listeners He wrote an immortal love poem called lsquoBadarul Muneer Huznul Jamalrsquo Shooranadu Kunjan Pilla evaluated this as a genius work which all of the Keralites together if tried wouldnrsquot achieve now This is an example of his descriptive ability

പമാകളാരണ ഹസലൽ ജമാൽ പലാേതാളം മികലരത േീവി രഹമങലങൾ വമതലവത പണിചിതലതിേംാമങലങൾ എണലണിപറഞലഞാൽ തീോ വേതല ചിങലകാേം പണലവട േീവി

35

കമാകലകായലചലചകലക തപലപവമലതാം കതലതം തഖലതിൽ മേവം േീവി മേതകതലതകിലം വഞറിലതടതലത മാണികലകയലകലകയല േണലവടറിലത വീശിപേകലകിതലമടിയം കിതലതല വപേമാൾ കഴതലതം വചേിപം വകാണലടല കേിരപാൽ ഇടതം വലതിടലടലി കണലപിേി വവടലടിചലചഴടലടീടലിൽ വേിൽ മദം തേിതലവതരാകലകം പവിഴരപാലചലചണലടാവല രപാലചിേിതം വപാഞലചിേി തലവ ടചലചായലിൽ പമാതലരതവി വേവല തലിൽ

Moyinkutty Vaidyar also wrote well known battle songs like Badru Uhdu and Malappuram Including Saleekathu Kilathi maala and songs based on Panchatantra called lsquoElippadarsquo he wrote 12 khanda kavyas With this transformation initiated by Moyinkutty Vaidyar Mappila poets felt more freedom to choose their subject The number of subjects which were written upon later shows that Songs like lsquoThengaappattursquo and lsquoMangaappattursquowhich are connected to the Kerala culture were written Contemporary issues were written upon A number of poets came forward to sing against the superstitions and malpractices in the society Few lines from the poem lsquoDurachara Mardhanamrsquo by Marakkar Musliyar When false stories about Shaikh in Muthupetta and Koottayi Vellatha painting divinity on them were getting spread he satirically wrote

മതലതപലരപടലടകലകല രപായവർ വലര മഴവൻ കളവവല പലർലവ അതലതേം തലവ കടലടായി വവളലളം അതിാൽ പലർലതം കളലളം

There were talented women poets like P K Haleema V Ayishakkutty Kandathil Kunjamina and Puthooru Amina Sparks against abuse of women could be seen in some poems Puthooru Amina writes against treating women like a consumable object

36

ാലഭാഗവം വലിതാ പറയല വപങലവകടലട ഉമതിലം ലലല മാേവേ കിടലടവാൻ എികലകിവലലലാേ മടലടല മടലടിൽകിടലടവവേകലകം മാരരതര വിളികലകം മടലടരലാഗിയം ഉറലറിടം പരല ചകലകേവാകലകം ഒേപടി മകലകളങലങ കളകലകിലായാൽ അടകലകവളലാകലകം വപാടലടിപലവപാേിഞലഞലതാളാം വപാേിവവയിലതലതാകം ഓളം രപായി മറലവറാേ രതാപ കണലടപിടികലകം അയയലളാ-പേഷവേ പതി പതലിമാർകലക തീേം ഇവതലവതാേ രകാളാ

There was a stream of Mappila songs touching the social life The excitement of Indiarsquos freedom struggle could be seen in many Mappila songs of that time Many mappila poets like Nallalam Beeran were put into jail T Ubaid wrote to raise the national spirit

എലതി വിണലണിൽ പതതായല കേിിഴൽ കാണല തങലങി എല ലണലടൻ രഗാപേങലങൾndashതങലങളിൽ രചാദയലം തടങലങി ചിലതയാലിംഗലലണലടല തലവറndashവതളിമഖം കേിഞലഞ മങലങി ചീർതലതാ രമരതാ വിപതലതിൻ സചകൾ കണലടടങലങി

Mappila Literature researcher K M Ahammed wrote ldquoMappilas didnrsquot sing about the local rulers or the Kings They didrsquot fall short of desire for freedom or self respect It was Mappila song writers and singers who inspired the Muslims of Kerala to fight against any oppression whether of the local rulers or the imperialist Britainrdquo

37

Akbar Sadaka Pakshipattu should be included in the group of story-songs This poem written by Naduthopil Abdulla once gained astonishing popularity in Malabar The story and its presentation in the song would blow away anyone Clarity simplicity ease and the ingredients of unique vocabulary in Kasargodian Malayalam are the characteresitics of this poemThe poet belongs to a small shore side village in Kasargode sharing border with Karnataka The slang over there is a mixture of Malyalam and Kongani

Pakshipattu

38

A bird who had lived with her husband for 40 years is subjected to husbandrsquos suspicion for lying two eggs during one day and she gets thrown out of the nest The bird pleads prophet Muhammed to convince her husband that she was innocent The prophet replies that he would end her distress if she could bring her husband to his presence The bird says that he wouldnrsquot come if she asks and says the prophet should send one of his men to which prophet asks the whereabouts of her husband The bird says that it is beyond the tall Jabal Khubais and beyond Jabal Noor and beyond a field in a hill called Thurisina Mala where prophet Moosa was born The prophet sends Bilal to fetch the male bird Bilal went there and called the birdrsquos name twice but the bird pretended that he didnrsquot hear it When Bilal got angry and called for the third time the bird showed its beak outside and asked Bilal with arrogance- ldquowho are you you kid who called me by my namerdquo When Bilal said that prophet Muhammed send him Akbar Sadhaka- the bird replied that he knew all the 312 prophets but he he hadnrsquot heard about Bilalrsquos prophet and asks him to tell his prophet that Akbar Sadaka is calling him Bilal returns and tells this to the prophet and he sends Umar Akbar Sadaka repeats whatever was said to Bilal Then the prophet thinks that if his son in law Ali was there he would have brought the bird there Ali was at a distance of 93 days gone for a battle Ali knows about Muhammedrsquos thought through dream Ali arrives at the prophetrsquos presence during Subhi morning prayer on his horse named Dul Dul It happened so because Allah asked Jibreel to shrink the earth Ali goes in search of Akbar Sadaka When Akbar Sadaka didnrsquot listen for the first two calls Ali called him for the third time in a manner that the sky and earth shivered Akbar Sadaka called Ali as Chinkapuliyar (the lion Ali) The bird said the same things as before to Ali also Ali replied that Muhammed is the 313th prophet Then the bird asked him if there was a prophet like that why was he not keeping the fourth veda in tact When Ali asked him to explain he said that the dear daughter of a sahabi named Ibnu Ubaidulla was kidnapped by Ifreeth jinn on the 3rd day of her birth and she is being brought up as an infidel for the last 16 years Why is that your prophet is not able to save herAli after hearing this marches towards King Ifreethrsquos fort There is a cave covered with a huge stone on the right side of Thurishina hill

The Story

39

It is written on it that if a human being enters into the cave he will be burnt to ashes Ali ties his horse on the stone itself and enters the fort Then Ali sees a large ocean and two huge serpents guarding it Those serpents recognizes Ali The serpents gets Ali into the fort on some conditions Then Ali sees a tree The tree tries to send Ali back but he doesnrsquot listen The tree gives keys for all the seven forts to Ali on some conditions Ali witnesses perplexing sights on opening every fort In the seventh fort Ali sees the girl who was abducted by Ifreeth guarded by a jinn Ali wakes her up Th girl says that only Ali from Mecca could enter the fort like he did She says that Ifreeth had gone for a hunting party and the sounds of his return could be heard Ifreeth on entering sees that all the forts were open and asks the girl about it Ifreeth says that he could smell man he could smell Ali When he screams and boasts that if he sees Ali he would burn him to ashes Ali jumps in front of him Ali asks Ifreeth to believe in islam but Ifreeth resents Ali then fights with the Kingrsquos guards In the end Ifreeth falls like the Uhdu hill Ali takes the girl along with him and reaches the place where Akbar Sadaka lives With the first call itself the bird greats him with saying ldquolabbaykum labbaykum labbaykumrdquo Akbar Sadaka goes along with Ali towards prophetrsquos presence saying that he is now convinced that Muhammed is the prophet Akbar Sadaka tells the prophet about his suspicion on his wife The prophet replied that it was a Kudrath (blessing from Allah) and the bird gets convinced Akbar Sadaka asks the prophet for forgiveness He takes his spouse along with him to the nest Ibnu Ubaidullarsquos daughter describes all the events happened in while she was kept in the fort In this fashion the story in the song ends happily

40

One of the most notable period in the Malayalam literature begins with Kilipattu Even though Thunjathu Ezhuthachan was the central point of this stream there are many other kinds of works like Champukkal Aattakathakal and Thullalukal Many kilippattu were written after Thunjan Even though Kilipattu are written like a bird is made to sing there are other songs in which goose coil and beetle sing the song They also could be included in the category of Kilipattu In the Akbar Sadaka song the bird asks the prophet Bilal Umar and Ali two ethical questions in poetic form The bird talks to each one of them The song could be read as praising chastity of woman Even though in the beginning the bird talks down of Muhammed in the end he apologizes and does as the prophet says Unlike Ezhuthachan who used sophisticated verses to talk about the ethical issues Naduthopil has used some perspectives which existed then and wrote about some philosophies in a not so serious manner Pakshipattu could be seen as a Mappila version of Kilipattu Those who blame Pakshipattu for contempt of the prophet should rethink based on what is said above

Kilipattu

41

Pakshipattu is a story about the loss of faith and replacement of it Stories about miracles were always used from the ancient times to spread religious belief Almost every prophet who were mentioned in Quran had many miracles associated with them They were meant to make the people of their times believe that the prophet is capable of doing things with the blessing from Allah which are not possible by normal people Many of the miracles were very majestic like splitting of the moon during Muhammedrsquos time and like the ocean split and made way for Moses There is a story about Cheraman King in Kerala who lived during the same time during when the prophet was alive that he saw the moon splitting and he converted to Islam These stories are intented make people believe that there is a power which could do any thing things majestic and beyond what they could think of In the story of Akbar Sadaka initially when the bird is asked to come see the prophet he talks down on him saying that he didnrsquot know about a prophet named Muhammed If there was a prophet named Muhammed why would such a dare thing happen like what Ifreeth did How would it happen so that daughter of a sahabi was taken away when she was just 3 days old and now itrsquos 16 years she had been held in captivity and kept as an infidel by a jinn Akbar Sadaka has lost faith in Muhammed that he was the prophet of Allah and Ali is engaged in a mission to restore it Ali enters the forbidden cave and encounters many supernatural occurrences like talking snake with 80 hoods and talking trees When he opens the forts by the keys given by the tree he sees many more miracles like fire by its own net which gets thrown by its own arrow which gets shot by its own and a wand which hits by its own afort in which a thousand women were sleeping while standing a thousand women were sleeping while sitting a thousand women were laying and sleeping Finally when he meets Ifreeth he is defeating a Waseer (guard) of Ifreeth who is 40 times bigger than Ali who had eaten 40 camels and drank 7 barrels of water Ali throws him thousands of yards up in the sky On falling down the Waseer says that if Ali catches him so that he wont die he would believe in islam Ali saves Waseer but he still doesnrsquot keep his word Ali throws him up again This time also when coming down the Waseer says the same Ali trusts him again but Allah sends Jibreel to strike Alirsquos hand so that

Story of Faith

42

the Waseer falls down and no more cheats Ali When Ali is back along with the girl a deed which would not have been possible if not for blessing from Allah and knowledge of Muhammed and valiance of Ali Akbar Sadaka becomes convinced that Muhammed is Allahrsquos prophet His faith in Muhammed and Islam is restored He goes to Muhammedrsquos presence and asks his question that how could his wife lay an egg which is not his Muhammed assures him that his wife is innocent and it was a blessing from Allah Akbar Sadaka gets convinced because it is Allahrsquos prophet who have said so He has restored his trust in his wife also

43

Shias are a group of Muslims who give more importance to Ali than other Khalifas Ali was the fourth Khalifa and one of Muhammedrsquos first disciples He was prophetrsquos close relative and used to write down Vahiyu (messages of Quran revealed to Muhammed through Jibreel from Allah)for him He was one among the ten people whom the prophet gave news of assured entry to heaven Alirsquos mother had given him the name Haider which means lion But he was known in the name Ali (one who is in heights)which his father called him Ali grew up in Muhammedrsquos house under his guidance It helped him to learn good characteristics early in life He didnrsquot lower his head in front of any idols when idol worship was very prominent in Mecca It was the prophetrsquos wife Khadeeja who believed in Muhammed first and second it was Ali The brave Ali was ready to die protecting Muhammed The prophet had married his youngest daughter Fathima to Ali Ali had fought in the battles of Badr Uhud Hantak Khaibar and Hunain In his last days the prophet came to the mosque supporting his hand on Alirsquos shoulder Ali had a main role in the death ceremony of the prophet Historians records that Ali had expectation that prophet would select him as his successor Knowledge bravery justice and simple life were some of his qualities He had every means to lead a luxurious life but he didnrsquot lead one He bought the same kind of dress for him self and his servant He went to the market himself and carried things from there to home by himself He lead a very simple life

There are several reasons for Alirsquos rule as the fourth Khalifa not being a complete success Many had lead an opulent life because of the prosperous times before Many people turned against Ali who instructed a simple life and strict control in money transactions So he didnrsquot get the support of people who wanted a luxurious life Another reason is the indiscipline of people who were with Ali Some people deliberately tried to create trouble Ibn Sabu was the one behind that Constant attempts were made to evoke the emotions of blind favoritism and person worship which Islam strongly forbids among people which made them to hate each other Propaganda that Ali being close relative was the righteous successor of Muhammed to be the first Khalifa and that right was snatched

Alirsquos history

44

away from him was spread by them Even though Ali publicly and clearly denied that claim in places like Egypt Bazra Koofa and Yemen wrong thoughts got spread Efforts of enemies of Islam to attack the religion from within itself started to see success Troubles grew as because of the differences in thinking and polarizations Tendencies of animosity created problem like in the time of Uzman The group of people who stood for Ali naturally portrayed his character in a higher position It is a result of this that a group among world Muslims do glorify Ali Viewing from this back ground pakshipattu have influenced Kerala Muslims in Shiaism

45

Naduthoppilrsquos Pakshipattu have faced a lot of criticisms from the beginning Some scholars have even banned reading it because it tells a fictitious story about the prophet The criticisms are that there is no such an event in the history and it is non-islamic and it would create misconceptions in the society All these criticisms should be looked upon but there is another dimension to it which everybody agrees that is itrsquos popularity This is a song which have been read sung and enjoyed by the common muslim a lot Thousands of its copies got printed Clarity in language simplicity in representation appropriate abstractions and augmentations and crystal clear language are the qualities of PakshipattuIt became popular because it is entertaining The male bird expelled his wife because he had doubt in her chastity His need to save the girl in Ifreethrsquos fort reflects his opinion to protect womanrsquos morality Ali does this adventure because he recognizes it The issue which the female bird raises in front of the prophet is also the same The song suggests that man and woman should trust each other

Criticisms

46

Pakshipattu is full of awesome picturisations The age of Akbar Sadaka is not mentioned in pakshipattu The poet gives us clues to guess it in a strange and beautiful way

പേിശിൽ ഈ ഭമിയിൽ ിൽകലകല കാലതലതല പേിവശാതലത ഭമി ഞാൻ അഞലച ിറം കണലട മലപിാൽ ഭമി അതല വപാല ിറമായി പിലവയാ ഭമി അതല വവളലളിതലതറയായി വവളലളിതലതറരപായി വചലപതറയായി വചലപതറരപായി ഇേലപ തറയായി മണലണതറയായിടലടഞലച റലറാണലടായി (I have seen earth in five colors It was golden in the beginning Then it became silver Then it turned bronze and then iron It has been 500 years since it has turned earth colored)

The scientific basis of this transformation should be questioned But the transformation of time and space have been beautifully illustrated in these lines If inspiring awe in the readerrsquos mind is an element of beauty in literature Naduthopil have brought his readers to the bring of itാലലപത ചവിടലട വകാണലവടതലതി ഇമാമലി (Imamali reached in just forty steps) അലതവിസലേലതിതമായി കിടകലകല കടൽ (the sea which extends till infinity) അതിലവറ കാവൽകലകാോയി േണലട ാഗങലങൾ ആ ാഗങലങളവട വലപലപം ഉദയമാം വതാടലട അസലതമം വവേയാണല (it is guarded by two snakes the length of those snakes extends from sunrise to sunset) These lines remind us of Muhyudheen Mala

ആകാശതലതിൻ മീവത ഭമികലക താവഴയം അവവേവകാടിീളം അതലതിേയരളലലാവർ (The one whose size of flag is from above the sky to below the earth)

To provide thought which guide you to infinity is characteristic of Quran It may be Quranic influence that lead mappila poets to use that kind of imagination The snake called Ibnu Umair in the song has 80 heads and 80 hoods Ali crosses the ocean sitting on it Ibnu Umair tells the marvels of the fort like this

Imagination in the Song

47

തനനാലെ കതതനന വാളണടാ കകാടടയിൽ തനനാെടികകനന ദണടണടാകകാടടയിൽ തനനാലെ കതതനന തീയണടാ കകാടടയിൽതനനാലെ വീശനന വെയണടാ കകാടടയിൽ(In the fort there is a sword which strikes by its own a pole which hits by its own a fire which burns by its own and a net which gets thrown by its own )

Magic in depiction not scientific reality is becoming evident in these lines Minds of readers and listeners get lit with wonder The depiction of things inside Ifreethrsquos fort makes evident the dangers and adventure Ali has to go through to save the girl For this poets have been using myths proverbs and supernatural powers since centuries This unique method of depiction leads the song to fulfill its purpose

48

Ali fights bravely to protect the fourth Veda Alirsquos bravery becomes evident only when the reader is convinced of his enemyrsquos huge power In Miltonrsquos world classic Paradise Lost the poet depicts devil as one with extraordinary power it was to show the greatest might of God A human level representation of that is shown in pakshipattu Even when it is agreed that the events in this story are impossible the poet tells a truth which the human race has to be convinced which is to bring purity in life The reading of Naduthoppilrsquos Pakshipattu becomes creative only when that is understood Using the secondary imagination which Coleridge says genius people possess like Aristotle had proved before imagination becomes creative this could be experienced by the reader on careful reading of Pakshipattu Like moral stories and parables the poet presents Pakshipattu Writers write stories and songs like parables to present philosophies

The prophetrsquos philosophy that even a bird should be given justice should be noticed It shouldnrsquot be meant that Pakshipattu is completely righteous There are attempts to patronize great men like Bilal and Umar who had led a saintly life The song even patronizes prophet Muhammed who is called the Darling of the Mankind But when he realizes his mistake Akbar Sadaka asks for forgiveness The poet in his excitement to praise Ali would have forgotten and written things which shouldnrsquot have been written It would be appropriate for the reader to forgive the poet for the prophetrsquos teaching was to forgive even your enemy

Message in the Song

49

There are few things which are entirely non-Islamic in Pakshipattu They shouldnrsquot by any means could be justified The serpents who guard the sea asks a favor in return of helping him cross the sea The serpents says- ldquoYou are the one who gives the card to enter paradise during the day of Khiyamat give us also cards during that dayrdquo Ali replies that he would give him a great card This is completely wrong according to Islamic principles because even the prophet canrsquot decide who enters heaven So those lines are absurd The concept that tree bends for men has beauty It is okay if its a display of respect but its impossible according to Islam The tree also has a wish since it is a Sunnath for muslims to brush teeth the tree asks to give him that Sunnath This even is also not possible In the end of the song the poet pleads to Allah to forgive him for any mistakes in the song he had committed

Errors

50

Mahathaya Mappila Sahithya Paramparyam- C N Ahammed Moulavi K K Muhammed Abdul Kareem

Mappila Shaili- N K A Latheef

Muslim Samoohika Jeevitham Malayala Novalil- Jamal Kochangadi

Pakshipattu Oru Punarvayana- Ibrahim Bevinja

Muslimingalum Kerala Samskaravum- P K Muhammed Kunji

Mappila Muslims of Kerala- Rollan E Miller

Islam in Southern India- W P Warren

Mappilapattinte Thayverukal- V K Kutty

Arabi Sahithyam- Prof V Muhammedali

Onninte darshanam- M N Karassery

Kozhikotte Muslimkalude Charithram- Parapil Muhamed Koya

Islam VIjnana Kosham

Keralathinte Samskarika Charithram- P K Gopala Krishnan

Bibliography

51

Mr M A Abdu Rahman

Prof Abdul Satar

Mr Abdulla Mogral

Mr V Abdul Gafoor

Social Revolution in a Kerala Village- Dr A Ayyappan

The Cultural Heritage in ndia- Edited by haridas Bhatacharya

Bharateeya Chinta- K Damodaran

The Growth of Islamic thought in India- Dr Tharachand

Cochin State Manual- C Achutha Menon

Courtesy

52

53

54

32

ചായൽ ഒേ കപലപലണലടല മകലകല ചാഞലഞവളലല പാണലടിചലചാവണാൻപത ീളം This ship is being attacked by four kinds of thieves

ാലണലടല കളലളർ ഉഴവല ചേലം ാണാവദ ാലം അതല ാലപാഗം മാലം തടിയിചലച രലാകേിമലമലം മൽഊവതല അസാസീലവമാല Wealth desire for the body men and the cursed devil are the four sea thieves

കണലടിടലടറിവാരാ കണലണിരലലല വപാടലടാ കാേരണാർ വചാലര വചാൽ രകടലടിരലലല വപാടലടാപണലടളലരളാർ വചാലലലിലല പതിേണലരടാ വപാടലടാ പയല തല പാലിലല കയലപണലരടാ വപാടലടാ പടലടം വപാളിഞലഞാൽ പറകലകാരമാ വപാടലടാ പാലം മറിഞലഞാൽ കടകലകാരമാ വപാടലടാ പണലണിയം വചാലലലാമാരകകരമാ വപാടലടാ രവടലടാളർ കാതിലല കടിടലരടാ വപാടലടാ

lsquoNoolmalarsquo is another devotional song written by Kunjayin Musliyar Itrsquos style is different from that of Mala pattu The poet expresses his love and respect to prophet Muhammed through the song and lists all the great qualities of the prophet He expresses his extreme desire to see the prophetrsquos face and ends the lsquoNool maduhursquo Kunjayin Musliyar who preached the religion with a sense of humor lived during 1700rsquos There are a number of famous jokes on him connecting Mangattachan and the King Zamorin Noolmala is 300 years old Muhiyudheen Mala and Noolmala have a difference of 130 years In between these two books we donrsquot know exatctly how many books were written lsquoValiya Naseehathu Malarsquo by Manakkantakathu Kunjikkoya Thangal is a poem written during that time He wrote it during Hijra 1052 Muslim women used to depend on this poem for basic religious education

33

ഈടം മഹലശറ ചടം വകാടമയിൽ വയതലതിേ രപാടലടികലകേയരമഖലേകൾ രതടം അലരേതലതല ഹഖകൾ കിടലടവാൻ തകലരകാവേപാതലതല പിടികടലവതലതിോ കടം പിടിയിൽ വിടതിമയമിവല കാണം മലകലകല സമഹായ കടകലകാേിൽ ാടം പലിശ ഭജിതലതളലളവർ പളലളാ ാശതലതിൽ വിങലങി കംവകാണലടവർ വീളം വീളം അവർ രമൽ ശശതലതാം കാഫിറം വിതറി പരലകലകടലടം രകറി ടകലകരമ

lsquoSafalamaalarsquo by Shujayi Moythu Musliyar is a song which reminds of Kunjayin Musliyarrsquos visionary songs It was written in Hijra 1316 He included things from the beginning of the world to the life of the prophet Here are few spiritual and philosophical advices

ാളില രപാകടലവട ാവളയാകടലവട ാരളകലകല ാവള ഈ ീളം വിടലടാടലവട ഓടല രകാടാ ഇടം വലം േണലരട ഓരോരോ സാ അതലതിൽ മാറലറങലങളണലരട ആടല ോലസലഥിതി േണലട രവവറ അൽ പകവലലവർകലകാേംഭപലരപവേ കടല വകാലലലങലങൾ മാസങലങലാഴലചലച വടികൾ കണകലകിൽ ിലായസിൽ തീർചലച വതടലിവർ ിലവ മണല വീടലടിരലകലക തലജം ീ രാകലകല വപാൻ വീടിരലകലകല അകകലകണല തറലാവക രാകലവകാല രമാടാ ഉൾസാേം ഓർതലതാൽ ഉറങലങാരമാ രകടാ മഖകണലണടയലകകലകൾ തറകലകടലവട മാടാ മടിടലട വപാലവചപലപിൽ മതലതണലടല രകടാ പകൽ കണലണടചലചാൽ ഇേളാരമാ വപാടലടാ പലതം പിടിചലചാൽ ഫജലർ ആരമാ വപാടലടാ തടലടി തറകലകൾ ഉറപലവപലത വപാടലടാ തിലാപഴതലതിൻ േചിവയലത വപാടലടാ ാടലടാലലപൽ വലലലല വിളയരമാ വപാടലടാ വപാടലടാ ിലമലതളലളിപലപിൻ രചാേകലകടലടാ പിൻ ഇലല കാടലടം വപാറകലകല വകാടലടാ വപടലടാരലാ ചതലത ചകമരലലലാ വപാടലടാ

34

പറിൽഉടൽകലകല േഹമാം വപാടലടാ മാം വേിപലപാൻ അലങലകാേമാവക മലതം ഭേിചലചിങലങ പിലതലം ആകാ മാരറം കാടലടിൽ ീ പഞലഞാലം രപാോ മതലതിൻ േഹർ കണലടല ചാടലയലം രപാോ കരലലലാലടലടായിേം വപാൻവിലകലകരലലല വകാടലട ിറയല കൽകലവകാേ കാശല കരലലല ഇവലലലല വചാലലലി ിറയലകലകാരമാ പരവ അലലലൽ പറഞലഞ മകടലടാരമാ വകാരവ വകാലലലം മലകലകില കലലപ കിടലടി കടാടിപാടല തതലതവയ കിടലടി വതലലലം ഒഴികഴിവിലലലരലലലാ കടലടി തലിഷലടം വിടലടാരമ രപാലിഷലടം കടലടി

The influence of mysticism could be seen in Safalamaala The poet doesnrsquot lock us in the prison of spirituality but he talks about a life of virtue based on dharma He evokes the powers of humanity and wakes up the soul

Moyinkutty Vaidyar and Chettuvay Pareekkutty were poets who created a new path different than the religious traditional Mappila songs While the traditional poems connected even the love stories to the lives of the saints and made it divine these poets gave poetic form to the raw emotions of the common man Moyinkutty Vaidyar (1852-1892) was the first poet to write a love story poem with all its true charm Even though he lived for only 40 years his contribution to Malayalam is unforgettable The poet who loved nature and flowers could evoke romance in the listeners He wrote an immortal love poem called lsquoBadarul Muneer Huznul Jamalrsquo Shooranadu Kunjan Pilla evaluated this as a genius work which all of the Keralites together if tried wouldnrsquot achieve now This is an example of his descriptive ability

പമാകളാരണ ഹസലൽ ജമാൽ പലാേതാളം മികലരത േീവി രഹമങലങൾ വമതലവത പണിചിതലതിേംാമങലങൾ എണലണിപറഞലഞാൽ തീോ വേതല ചിങലകാേം പണലവട േീവി

35

കമാകലകായലചലചകലക തപലപവമലതാം കതലതം തഖലതിൽ മേവം േീവി മേതകതലതകിലം വഞറിലതടതലത മാണികലകയലകലകയല േണലവടറിലത വീശിപേകലകിതലമടിയം കിതലതല വപേമാൾ കഴതലതം വചേിപം വകാണലടല കേിരപാൽ ഇടതം വലതിടലടലി കണലപിേി വവടലടിചലചഴടലടീടലിൽ വേിൽ മദം തേിതലവതരാകലകം പവിഴരപാലചലചണലടാവല രപാലചിേിതം വപാഞലചിേി തലവ ടചലചായലിൽ പമാതലരതവി വേവല തലിൽ

Moyinkutty Vaidyar also wrote well known battle songs like Badru Uhdu and Malappuram Including Saleekathu Kilathi maala and songs based on Panchatantra called lsquoElippadarsquo he wrote 12 khanda kavyas With this transformation initiated by Moyinkutty Vaidyar Mappila poets felt more freedom to choose their subject The number of subjects which were written upon later shows that Songs like lsquoThengaappattursquo and lsquoMangaappattursquowhich are connected to the Kerala culture were written Contemporary issues were written upon A number of poets came forward to sing against the superstitions and malpractices in the society Few lines from the poem lsquoDurachara Mardhanamrsquo by Marakkar Musliyar When false stories about Shaikh in Muthupetta and Koottayi Vellatha painting divinity on them were getting spread he satirically wrote

മതലതപലരപടലടകലകല രപായവർ വലര മഴവൻ കളവവല പലർലവ അതലതേം തലവ കടലടായി വവളലളം അതിാൽ പലർലതം കളലളം

There were talented women poets like P K Haleema V Ayishakkutty Kandathil Kunjamina and Puthooru Amina Sparks against abuse of women could be seen in some poems Puthooru Amina writes against treating women like a consumable object

36

ാലഭാഗവം വലിതാ പറയല വപങലവകടലട ഉമതിലം ലലല മാേവേ കിടലടവാൻ എികലകിവലലലാേ മടലടല മടലടിൽകിടലടവവേകലകം മാരരതര വിളികലകം മടലടരലാഗിയം ഉറലറിടം പരല ചകലകേവാകലകം ഒേപടി മകലകളങലങ കളകലകിലായാൽ അടകലകവളലാകലകം വപാടലടിപലവപാേിഞലഞലതാളാം വപാേിവവയിലതലതാകം ഓളം രപായി മറലവറാേ രതാപ കണലടപിടികലകം അയയലളാ-പേഷവേ പതി പതലിമാർകലക തീേം ഇവതലവതാേ രകാളാ

There was a stream of Mappila songs touching the social life The excitement of Indiarsquos freedom struggle could be seen in many Mappila songs of that time Many mappila poets like Nallalam Beeran were put into jail T Ubaid wrote to raise the national spirit

എലതി വിണലണിൽ പതതായല കേിിഴൽ കാണല തങലങി എല ലണലടൻ രഗാപേങലങൾndashതങലങളിൽ രചാദയലം തടങലങി ചിലതയാലിംഗലലണലടല തലവറndashവതളിമഖം കേിഞലഞ മങലങി ചീർതലതാ രമരതാ വിപതലതിൻ സചകൾ കണലടടങലങി

Mappila Literature researcher K M Ahammed wrote ldquoMappilas didnrsquot sing about the local rulers or the Kings They didrsquot fall short of desire for freedom or self respect It was Mappila song writers and singers who inspired the Muslims of Kerala to fight against any oppression whether of the local rulers or the imperialist Britainrdquo

37

Akbar Sadaka Pakshipattu should be included in the group of story-songs This poem written by Naduthopil Abdulla once gained astonishing popularity in Malabar The story and its presentation in the song would blow away anyone Clarity simplicity ease and the ingredients of unique vocabulary in Kasargodian Malayalam are the characteresitics of this poemThe poet belongs to a small shore side village in Kasargode sharing border with Karnataka The slang over there is a mixture of Malyalam and Kongani

Pakshipattu

38

A bird who had lived with her husband for 40 years is subjected to husbandrsquos suspicion for lying two eggs during one day and she gets thrown out of the nest The bird pleads prophet Muhammed to convince her husband that she was innocent The prophet replies that he would end her distress if she could bring her husband to his presence The bird says that he wouldnrsquot come if she asks and says the prophet should send one of his men to which prophet asks the whereabouts of her husband The bird says that it is beyond the tall Jabal Khubais and beyond Jabal Noor and beyond a field in a hill called Thurisina Mala where prophet Moosa was born The prophet sends Bilal to fetch the male bird Bilal went there and called the birdrsquos name twice but the bird pretended that he didnrsquot hear it When Bilal got angry and called for the third time the bird showed its beak outside and asked Bilal with arrogance- ldquowho are you you kid who called me by my namerdquo When Bilal said that prophet Muhammed send him Akbar Sadhaka- the bird replied that he knew all the 312 prophets but he he hadnrsquot heard about Bilalrsquos prophet and asks him to tell his prophet that Akbar Sadaka is calling him Bilal returns and tells this to the prophet and he sends Umar Akbar Sadaka repeats whatever was said to Bilal Then the prophet thinks that if his son in law Ali was there he would have brought the bird there Ali was at a distance of 93 days gone for a battle Ali knows about Muhammedrsquos thought through dream Ali arrives at the prophetrsquos presence during Subhi morning prayer on his horse named Dul Dul It happened so because Allah asked Jibreel to shrink the earth Ali goes in search of Akbar Sadaka When Akbar Sadaka didnrsquot listen for the first two calls Ali called him for the third time in a manner that the sky and earth shivered Akbar Sadaka called Ali as Chinkapuliyar (the lion Ali) The bird said the same things as before to Ali also Ali replied that Muhammed is the 313th prophet Then the bird asked him if there was a prophet like that why was he not keeping the fourth veda in tact When Ali asked him to explain he said that the dear daughter of a sahabi named Ibnu Ubaidulla was kidnapped by Ifreeth jinn on the 3rd day of her birth and she is being brought up as an infidel for the last 16 years Why is that your prophet is not able to save herAli after hearing this marches towards King Ifreethrsquos fort There is a cave covered with a huge stone on the right side of Thurishina hill

The Story

39

It is written on it that if a human being enters into the cave he will be burnt to ashes Ali ties his horse on the stone itself and enters the fort Then Ali sees a large ocean and two huge serpents guarding it Those serpents recognizes Ali The serpents gets Ali into the fort on some conditions Then Ali sees a tree The tree tries to send Ali back but he doesnrsquot listen The tree gives keys for all the seven forts to Ali on some conditions Ali witnesses perplexing sights on opening every fort In the seventh fort Ali sees the girl who was abducted by Ifreeth guarded by a jinn Ali wakes her up Th girl says that only Ali from Mecca could enter the fort like he did She says that Ifreeth had gone for a hunting party and the sounds of his return could be heard Ifreeth on entering sees that all the forts were open and asks the girl about it Ifreeth says that he could smell man he could smell Ali When he screams and boasts that if he sees Ali he would burn him to ashes Ali jumps in front of him Ali asks Ifreeth to believe in islam but Ifreeth resents Ali then fights with the Kingrsquos guards In the end Ifreeth falls like the Uhdu hill Ali takes the girl along with him and reaches the place where Akbar Sadaka lives With the first call itself the bird greats him with saying ldquolabbaykum labbaykum labbaykumrdquo Akbar Sadaka goes along with Ali towards prophetrsquos presence saying that he is now convinced that Muhammed is the prophet Akbar Sadaka tells the prophet about his suspicion on his wife The prophet replied that it was a Kudrath (blessing from Allah) and the bird gets convinced Akbar Sadaka asks the prophet for forgiveness He takes his spouse along with him to the nest Ibnu Ubaidullarsquos daughter describes all the events happened in while she was kept in the fort In this fashion the story in the song ends happily

40

One of the most notable period in the Malayalam literature begins with Kilipattu Even though Thunjathu Ezhuthachan was the central point of this stream there are many other kinds of works like Champukkal Aattakathakal and Thullalukal Many kilippattu were written after Thunjan Even though Kilipattu are written like a bird is made to sing there are other songs in which goose coil and beetle sing the song They also could be included in the category of Kilipattu In the Akbar Sadaka song the bird asks the prophet Bilal Umar and Ali two ethical questions in poetic form The bird talks to each one of them The song could be read as praising chastity of woman Even though in the beginning the bird talks down of Muhammed in the end he apologizes and does as the prophet says Unlike Ezhuthachan who used sophisticated verses to talk about the ethical issues Naduthopil has used some perspectives which existed then and wrote about some philosophies in a not so serious manner Pakshipattu could be seen as a Mappila version of Kilipattu Those who blame Pakshipattu for contempt of the prophet should rethink based on what is said above

Kilipattu

41

Pakshipattu is a story about the loss of faith and replacement of it Stories about miracles were always used from the ancient times to spread religious belief Almost every prophet who were mentioned in Quran had many miracles associated with them They were meant to make the people of their times believe that the prophet is capable of doing things with the blessing from Allah which are not possible by normal people Many of the miracles were very majestic like splitting of the moon during Muhammedrsquos time and like the ocean split and made way for Moses There is a story about Cheraman King in Kerala who lived during the same time during when the prophet was alive that he saw the moon splitting and he converted to Islam These stories are intented make people believe that there is a power which could do any thing things majestic and beyond what they could think of In the story of Akbar Sadaka initially when the bird is asked to come see the prophet he talks down on him saying that he didnrsquot know about a prophet named Muhammed If there was a prophet named Muhammed why would such a dare thing happen like what Ifreeth did How would it happen so that daughter of a sahabi was taken away when she was just 3 days old and now itrsquos 16 years she had been held in captivity and kept as an infidel by a jinn Akbar Sadaka has lost faith in Muhammed that he was the prophet of Allah and Ali is engaged in a mission to restore it Ali enters the forbidden cave and encounters many supernatural occurrences like talking snake with 80 hoods and talking trees When he opens the forts by the keys given by the tree he sees many more miracles like fire by its own net which gets thrown by its own arrow which gets shot by its own and a wand which hits by its own afort in which a thousand women were sleeping while standing a thousand women were sleeping while sitting a thousand women were laying and sleeping Finally when he meets Ifreeth he is defeating a Waseer (guard) of Ifreeth who is 40 times bigger than Ali who had eaten 40 camels and drank 7 barrels of water Ali throws him thousands of yards up in the sky On falling down the Waseer says that if Ali catches him so that he wont die he would believe in islam Ali saves Waseer but he still doesnrsquot keep his word Ali throws him up again This time also when coming down the Waseer says the same Ali trusts him again but Allah sends Jibreel to strike Alirsquos hand so that

Story of Faith

42

the Waseer falls down and no more cheats Ali When Ali is back along with the girl a deed which would not have been possible if not for blessing from Allah and knowledge of Muhammed and valiance of Ali Akbar Sadaka becomes convinced that Muhammed is Allahrsquos prophet His faith in Muhammed and Islam is restored He goes to Muhammedrsquos presence and asks his question that how could his wife lay an egg which is not his Muhammed assures him that his wife is innocent and it was a blessing from Allah Akbar Sadaka gets convinced because it is Allahrsquos prophet who have said so He has restored his trust in his wife also

43

Shias are a group of Muslims who give more importance to Ali than other Khalifas Ali was the fourth Khalifa and one of Muhammedrsquos first disciples He was prophetrsquos close relative and used to write down Vahiyu (messages of Quran revealed to Muhammed through Jibreel from Allah)for him He was one among the ten people whom the prophet gave news of assured entry to heaven Alirsquos mother had given him the name Haider which means lion But he was known in the name Ali (one who is in heights)which his father called him Ali grew up in Muhammedrsquos house under his guidance It helped him to learn good characteristics early in life He didnrsquot lower his head in front of any idols when idol worship was very prominent in Mecca It was the prophetrsquos wife Khadeeja who believed in Muhammed first and second it was Ali The brave Ali was ready to die protecting Muhammed The prophet had married his youngest daughter Fathima to Ali Ali had fought in the battles of Badr Uhud Hantak Khaibar and Hunain In his last days the prophet came to the mosque supporting his hand on Alirsquos shoulder Ali had a main role in the death ceremony of the prophet Historians records that Ali had expectation that prophet would select him as his successor Knowledge bravery justice and simple life were some of his qualities He had every means to lead a luxurious life but he didnrsquot lead one He bought the same kind of dress for him self and his servant He went to the market himself and carried things from there to home by himself He lead a very simple life

There are several reasons for Alirsquos rule as the fourth Khalifa not being a complete success Many had lead an opulent life because of the prosperous times before Many people turned against Ali who instructed a simple life and strict control in money transactions So he didnrsquot get the support of people who wanted a luxurious life Another reason is the indiscipline of people who were with Ali Some people deliberately tried to create trouble Ibn Sabu was the one behind that Constant attempts were made to evoke the emotions of blind favoritism and person worship which Islam strongly forbids among people which made them to hate each other Propaganda that Ali being close relative was the righteous successor of Muhammed to be the first Khalifa and that right was snatched

Alirsquos history

44

away from him was spread by them Even though Ali publicly and clearly denied that claim in places like Egypt Bazra Koofa and Yemen wrong thoughts got spread Efforts of enemies of Islam to attack the religion from within itself started to see success Troubles grew as because of the differences in thinking and polarizations Tendencies of animosity created problem like in the time of Uzman The group of people who stood for Ali naturally portrayed his character in a higher position It is a result of this that a group among world Muslims do glorify Ali Viewing from this back ground pakshipattu have influenced Kerala Muslims in Shiaism

45

Naduthoppilrsquos Pakshipattu have faced a lot of criticisms from the beginning Some scholars have even banned reading it because it tells a fictitious story about the prophet The criticisms are that there is no such an event in the history and it is non-islamic and it would create misconceptions in the society All these criticisms should be looked upon but there is another dimension to it which everybody agrees that is itrsquos popularity This is a song which have been read sung and enjoyed by the common muslim a lot Thousands of its copies got printed Clarity in language simplicity in representation appropriate abstractions and augmentations and crystal clear language are the qualities of PakshipattuIt became popular because it is entertaining The male bird expelled his wife because he had doubt in her chastity His need to save the girl in Ifreethrsquos fort reflects his opinion to protect womanrsquos morality Ali does this adventure because he recognizes it The issue which the female bird raises in front of the prophet is also the same The song suggests that man and woman should trust each other

Criticisms

46

Pakshipattu is full of awesome picturisations The age of Akbar Sadaka is not mentioned in pakshipattu The poet gives us clues to guess it in a strange and beautiful way

പേിശിൽ ഈ ഭമിയിൽ ിൽകലകല കാലതലതല പേിവശാതലത ഭമി ഞാൻ അഞലച ിറം കണലട മലപിാൽ ഭമി അതല വപാല ിറമായി പിലവയാ ഭമി അതല വവളലളിതലതറയായി വവളലളിതലതറരപായി വചലപതറയായി വചലപതറരപായി ഇേലപ തറയായി മണലണതറയായിടലടഞലച റലറാണലടായി (I have seen earth in five colors It was golden in the beginning Then it became silver Then it turned bronze and then iron It has been 500 years since it has turned earth colored)

The scientific basis of this transformation should be questioned But the transformation of time and space have been beautifully illustrated in these lines If inspiring awe in the readerrsquos mind is an element of beauty in literature Naduthopil have brought his readers to the bring of itാലലപത ചവിടലട വകാണലവടതലതി ഇമാമലി (Imamali reached in just forty steps) അലതവിസലേലതിതമായി കിടകലകല കടൽ (the sea which extends till infinity) അതിലവറ കാവൽകലകാോയി േണലട ാഗങലങൾ ആ ാഗങലങളവട വലപലപം ഉദയമാം വതാടലട അസലതമം വവേയാണല (it is guarded by two snakes the length of those snakes extends from sunrise to sunset) These lines remind us of Muhyudheen Mala

ആകാശതലതിൻ മീവത ഭമികലക താവഴയം അവവേവകാടിീളം അതലതിേയരളലലാവർ (The one whose size of flag is from above the sky to below the earth)

To provide thought which guide you to infinity is characteristic of Quran It may be Quranic influence that lead mappila poets to use that kind of imagination The snake called Ibnu Umair in the song has 80 heads and 80 hoods Ali crosses the ocean sitting on it Ibnu Umair tells the marvels of the fort like this

Imagination in the Song

47

തനനാലെ കതതനന വാളണടാ കകാടടയിൽ തനനാെടികകനന ദണടണടാകകാടടയിൽ തനനാലെ കതതനന തീയണടാ കകാടടയിൽതനനാലെ വീശനന വെയണടാ കകാടടയിൽ(In the fort there is a sword which strikes by its own a pole which hits by its own a fire which burns by its own and a net which gets thrown by its own )

Magic in depiction not scientific reality is becoming evident in these lines Minds of readers and listeners get lit with wonder The depiction of things inside Ifreethrsquos fort makes evident the dangers and adventure Ali has to go through to save the girl For this poets have been using myths proverbs and supernatural powers since centuries This unique method of depiction leads the song to fulfill its purpose

48

Ali fights bravely to protect the fourth Veda Alirsquos bravery becomes evident only when the reader is convinced of his enemyrsquos huge power In Miltonrsquos world classic Paradise Lost the poet depicts devil as one with extraordinary power it was to show the greatest might of God A human level representation of that is shown in pakshipattu Even when it is agreed that the events in this story are impossible the poet tells a truth which the human race has to be convinced which is to bring purity in life The reading of Naduthoppilrsquos Pakshipattu becomes creative only when that is understood Using the secondary imagination which Coleridge says genius people possess like Aristotle had proved before imagination becomes creative this could be experienced by the reader on careful reading of Pakshipattu Like moral stories and parables the poet presents Pakshipattu Writers write stories and songs like parables to present philosophies

The prophetrsquos philosophy that even a bird should be given justice should be noticed It shouldnrsquot be meant that Pakshipattu is completely righteous There are attempts to patronize great men like Bilal and Umar who had led a saintly life The song even patronizes prophet Muhammed who is called the Darling of the Mankind But when he realizes his mistake Akbar Sadaka asks for forgiveness The poet in his excitement to praise Ali would have forgotten and written things which shouldnrsquot have been written It would be appropriate for the reader to forgive the poet for the prophetrsquos teaching was to forgive even your enemy

Message in the Song

49

There are few things which are entirely non-Islamic in Pakshipattu They shouldnrsquot by any means could be justified The serpents who guard the sea asks a favor in return of helping him cross the sea The serpents says- ldquoYou are the one who gives the card to enter paradise during the day of Khiyamat give us also cards during that dayrdquo Ali replies that he would give him a great card This is completely wrong according to Islamic principles because even the prophet canrsquot decide who enters heaven So those lines are absurd The concept that tree bends for men has beauty It is okay if its a display of respect but its impossible according to Islam The tree also has a wish since it is a Sunnath for muslims to brush teeth the tree asks to give him that Sunnath This even is also not possible In the end of the song the poet pleads to Allah to forgive him for any mistakes in the song he had committed

Errors

50

Mahathaya Mappila Sahithya Paramparyam- C N Ahammed Moulavi K K Muhammed Abdul Kareem

Mappila Shaili- N K A Latheef

Muslim Samoohika Jeevitham Malayala Novalil- Jamal Kochangadi

Pakshipattu Oru Punarvayana- Ibrahim Bevinja

Muslimingalum Kerala Samskaravum- P K Muhammed Kunji

Mappila Muslims of Kerala- Rollan E Miller

Islam in Southern India- W P Warren

Mappilapattinte Thayverukal- V K Kutty

Arabi Sahithyam- Prof V Muhammedali

Onninte darshanam- M N Karassery

Kozhikotte Muslimkalude Charithram- Parapil Muhamed Koya

Islam VIjnana Kosham

Keralathinte Samskarika Charithram- P K Gopala Krishnan

Bibliography

51

Mr M A Abdu Rahman

Prof Abdul Satar

Mr Abdulla Mogral

Mr V Abdul Gafoor

Social Revolution in a Kerala Village- Dr A Ayyappan

The Cultural Heritage in ndia- Edited by haridas Bhatacharya

Bharateeya Chinta- K Damodaran

The Growth of Islamic thought in India- Dr Tharachand

Cochin State Manual- C Achutha Menon

Courtesy

52

53

54

33

ഈടം മഹലശറ ചടം വകാടമയിൽ വയതലതിേ രപാടലടികലകേയരമഖലേകൾ രതടം അലരേതലതല ഹഖകൾ കിടലടവാൻ തകലരകാവേപാതലതല പിടികടലവതലതിോ കടം പിടിയിൽ വിടതിമയമിവല കാണം മലകലകല സമഹായ കടകലകാേിൽ ാടം പലിശ ഭജിതലതളലളവർ പളലളാ ാശതലതിൽ വിങലങി കംവകാണലടവർ വീളം വീളം അവർ രമൽ ശശതലതാം കാഫിറം വിതറി പരലകലകടലടം രകറി ടകലകരമ

lsquoSafalamaalarsquo by Shujayi Moythu Musliyar is a song which reminds of Kunjayin Musliyarrsquos visionary songs It was written in Hijra 1316 He included things from the beginning of the world to the life of the prophet Here are few spiritual and philosophical advices

ാളില രപാകടലവട ാവളയാകടലവട ാരളകലകല ാവള ഈ ീളം വിടലടാടലവട ഓടല രകാടാ ഇടം വലം േണലരട ഓരോരോ സാ അതലതിൽ മാറലറങലങളണലരട ആടല ോലസലഥിതി േണലട രവവറ അൽ പകവലലവർകലകാേംഭപലരപവേ കടല വകാലലലങലങൾ മാസങലങലാഴലചലച വടികൾ കണകലകിൽ ിലായസിൽ തീർചലച വതടലിവർ ിലവ മണല വീടലടിരലകലക തലജം ീ രാകലകല വപാൻ വീടിരലകലകല അകകലകണല തറലാവക രാകലവകാല രമാടാ ഉൾസാേം ഓർതലതാൽ ഉറങലങാരമാ രകടാ മഖകണലണടയലകകലകൾ തറകലകടലവട മാടാ മടിടലട വപാലവചപലപിൽ മതലതണലടല രകടാ പകൽ കണലണടചലചാൽ ഇേളാരമാ വപാടലടാ പലതം പിടിചലചാൽ ഫജലർ ആരമാ വപാടലടാ തടലടി തറകലകൾ ഉറപലവപലത വപാടലടാ തിലാപഴതലതിൻ േചിവയലത വപാടലടാ ാടലടാലലപൽ വലലലല വിളയരമാ വപാടലടാ വപാടലടാ ിലമലതളലളിപലപിൻ രചാേകലകടലടാ പിൻ ഇലല കാടലടം വപാറകലകല വകാടലടാ വപടലടാരലാ ചതലത ചകമരലലലാ വപാടലടാ

34

പറിൽഉടൽകലകല േഹമാം വപാടലടാ മാം വേിപലപാൻ അലങലകാേമാവക മലതം ഭേിചലചിങലങ പിലതലം ആകാ മാരറം കാടലടിൽ ീ പഞലഞാലം രപാോ മതലതിൻ േഹർ കണലടല ചാടലയലം രപാോ കരലലലാലടലടായിേം വപാൻവിലകലകരലലല വകാടലട ിറയല കൽകലവകാേ കാശല കരലലല ഇവലലലല വചാലലലി ിറയലകലകാരമാ പരവ അലലലൽ പറഞലഞ മകടലടാരമാ വകാരവ വകാലലലം മലകലകില കലലപ കിടലടി കടാടിപാടല തതലതവയ കിടലടി വതലലലം ഒഴികഴിവിലലലരലലലാ കടലടി തലിഷലടം വിടലടാരമ രപാലിഷലടം കടലടി

The influence of mysticism could be seen in Safalamaala The poet doesnrsquot lock us in the prison of spirituality but he talks about a life of virtue based on dharma He evokes the powers of humanity and wakes up the soul

Moyinkutty Vaidyar and Chettuvay Pareekkutty were poets who created a new path different than the religious traditional Mappila songs While the traditional poems connected even the love stories to the lives of the saints and made it divine these poets gave poetic form to the raw emotions of the common man Moyinkutty Vaidyar (1852-1892) was the first poet to write a love story poem with all its true charm Even though he lived for only 40 years his contribution to Malayalam is unforgettable The poet who loved nature and flowers could evoke romance in the listeners He wrote an immortal love poem called lsquoBadarul Muneer Huznul Jamalrsquo Shooranadu Kunjan Pilla evaluated this as a genius work which all of the Keralites together if tried wouldnrsquot achieve now This is an example of his descriptive ability

പമാകളാരണ ഹസലൽ ജമാൽ പലാേതാളം മികലരത േീവി രഹമങലങൾ വമതലവത പണിചിതലതിേംാമങലങൾ എണലണിപറഞലഞാൽ തീോ വേതല ചിങലകാേം പണലവട േീവി

35

കമാകലകായലചലചകലക തപലപവമലതാം കതലതം തഖലതിൽ മേവം േീവി മേതകതലതകിലം വഞറിലതടതലത മാണികലകയലകലകയല േണലവടറിലത വീശിപേകലകിതലമടിയം കിതലതല വപേമാൾ കഴതലതം വചേിപം വകാണലടല കേിരപാൽ ഇടതം വലതിടലടലി കണലപിേി വവടലടിചലചഴടലടീടലിൽ വേിൽ മദം തേിതലവതരാകലകം പവിഴരപാലചലചണലടാവല രപാലചിേിതം വപാഞലചിേി തലവ ടചലചായലിൽ പമാതലരതവി വേവല തലിൽ

Moyinkutty Vaidyar also wrote well known battle songs like Badru Uhdu and Malappuram Including Saleekathu Kilathi maala and songs based on Panchatantra called lsquoElippadarsquo he wrote 12 khanda kavyas With this transformation initiated by Moyinkutty Vaidyar Mappila poets felt more freedom to choose their subject The number of subjects which were written upon later shows that Songs like lsquoThengaappattursquo and lsquoMangaappattursquowhich are connected to the Kerala culture were written Contemporary issues were written upon A number of poets came forward to sing against the superstitions and malpractices in the society Few lines from the poem lsquoDurachara Mardhanamrsquo by Marakkar Musliyar When false stories about Shaikh in Muthupetta and Koottayi Vellatha painting divinity on them were getting spread he satirically wrote

മതലതപലരപടലടകലകല രപായവർ വലര മഴവൻ കളവവല പലർലവ അതലതേം തലവ കടലടായി വവളലളം അതിാൽ പലർലതം കളലളം

There were talented women poets like P K Haleema V Ayishakkutty Kandathil Kunjamina and Puthooru Amina Sparks against abuse of women could be seen in some poems Puthooru Amina writes against treating women like a consumable object

36

ാലഭാഗവം വലിതാ പറയല വപങലവകടലട ഉമതിലം ലലല മാേവേ കിടലടവാൻ എികലകിവലലലാേ മടലടല മടലടിൽകിടലടവവേകലകം മാരരതര വിളികലകം മടലടരലാഗിയം ഉറലറിടം പരല ചകലകേവാകലകം ഒേപടി മകലകളങലങ കളകലകിലായാൽ അടകലകവളലാകലകം വപാടലടിപലവപാേിഞലഞലതാളാം വപാേിവവയിലതലതാകം ഓളം രപായി മറലവറാേ രതാപ കണലടപിടികലകം അയയലളാ-പേഷവേ പതി പതലിമാർകലക തീേം ഇവതലവതാേ രകാളാ

There was a stream of Mappila songs touching the social life The excitement of Indiarsquos freedom struggle could be seen in many Mappila songs of that time Many mappila poets like Nallalam Beeran were put into jail T Ubaid wrote to raise the national spirit

എലതി വിണലണിൽ പതതായല കേിിഴൽ കാണല തങലങി എല ലണലടൻ രഗാപേങലങൾndashതങലങളിൽ രചാദയലം തടങലങി ചിലതയാലിംഗലലണലടല തലവറndashവതളിമഖം കേിഞലഞ മങലങി ചീർതലതാ രമരതാ വിപതലതിൻ സചകൾ കണലടടങലങി

Mappila Literature researcher K M Ahammed wrote ldquoMappilas didnrsquot sing about the local rulers or the Kings They didrsquot fall short of desire for freedom or self respect It was Mappila song writers and singers who inspired the Muslims of Kerala to fight against any oppression whether of the local rulers or the imperialist Britainrdquo

37

Akbar Sadaka Pakshipattu should be included in the group of story-songs This poem written by Naduthopil Abdulla once gained astonishing popularity in Malabar The story and its presentation in the song would blow away anyone Clarity simplicity ease and the ingredients of unique vocabulary in Kasargodian Malayalam are the characteresitics of this poemThe poet belongs to a small shore side village in Kasargode sharing border with Karnataka The slang over there is a mixture of Malyalam and Kongani

Pakshipattu

38

A bird who had lived with her husband for 40 years is subjected to husbandrsquos suspicion for lying two eggs during one day and she gets thrown out of the nest The bird pleads prophet Muhammed to convince her husband that she was innocent The prophet replies that he would end her distress if she could bring her husband to his presence The bird says that he wouldnrsquot come if she asks and says the prophet should send one of his men to which prophet asks the whereabouts of her husband The bird says that it is beyond the tall Jabal Khubais and beyond Jabal Noor and beyond a field in a hill called Thurisina Mala where prophet Moosa was born The prophet sends Bilal to fetch the male bird Bilal went there and called the birdrsquos name twice but the bird pretended that he didnrsquot hear it When Bilal got angry and called for the third time the bird showed its beak outside and asked Bilal with arrogance- ldquowho are you you kid who called me by my namerdquo When Bilal said that prophet Muhammed send him Akbar Sadhaka- the bird replied that he knew all the 312 prophets but he he hadnrsquot heard about Bilalrsquos prophet and asks him to tell his prophet that Akbar Sadaka is calling him Bilal returns and tells this to the prophet and he sends Umar Akbar Sadaka repeats whatever was said to Bilal Then the prophet thinks that if his son in law Ali was there he would have brought the bird there Ali was at a distance of 93 days gone for a battle Ali knows about Muhammedrsquos thought through dream Ali arrives at the prophetrsquos presence during Subhi morning prayer on his horse named Dul Dul It happened so because Allah asked Jibreel to shrink the earth Ali goes in search of Akbar Sadaka When Akbar Sadaka didnrsquot listen for the first two calls Ali called him for the third time in a manner that the sky and earth shivered Akbar Sadaka called Ali as Chinkapuliyar (the lion Ali) The bird said the same things as before to Ali also Ali replied that Muhammed is the 313th prophet Then the bird asked him if there was a prophet like that why was he not keeping the fourth veda in tact When Ali asked him to explain he said that the dear daughter of a sahabi named Ibnu Ubaidulla was kidnapped by Ifreeth jinn on the 3rd day of her birth and she is being brought up as an infidel for the last 16 years Why is that your prophet is not able to save herAli after hearing this marches towards King Ifreethrsquos fort There is a cave covered with a huge stone on the right side of Thurishina hill

The Story

39

It is written on it that if a human being enters into the cave he will be burnt to ashes Ali ties his horse on the stone itself and enters the fort Then Ali sees a large ocean and two huge serpents guarding it Those serpents recognizes Ali The serpents gets Ali into the fort on some conditions Then Ali sees a tree The tree tries to send Ali back but he doesnrsquot listen The tree gives keys for all the seven forts to Ali on some conditions Ali witnesses perplexing sights on opening every fort In the seventh fort Ali sees the girl who was abducted by Ifreeth guarded by a jinn Ali wakes her up Th girl says that only Ali from Mecca could enter the fort like he did She says that Ifreeth had gone for a hunting party and the sounds of his return could be heard Ifreeth on entering sees that all the forts were open and asks the girl about it Ifreeth says that he could smell man he could smell Ali When he screams and boasts that if he sees Ali he would burn him to ashes Ali jumps in front of him Ali asks Ifreeth to believe in islam but Ifreeth resents Ali then fights with the Kingrsquos guards In the end Ifreeth falls like the Uhdu hill Ali takes the girl along with him and reaches the place where Akbar Sadaka lives With the first call itself the bird greats him with saying ldquolabbaykum labbaykum labbaykumrdquo Akbar Sadaka goes along with Ali towards prophetrsquos presence saying that he is now convinced that Muhammed is the prophet Akbar Sadaka tells the prophet about his suspicion on his wife The prophet replied that it was a Kudrath (blessing from Allah) and the bird gets convinced Akbar Sadaka asks the prophet for forgiveness He takes his spouse along with him to the nest Ibnu Ubaidullarsquos daughter describes all the events happened in while she was kept in the fort In this fashion the story in the song ends happily

40

One of the most notable period in the Malayalam literature begins with Kilipattu Even though Thunjathu Ezhuthachan was the central point of this stream there are many other kinds of works like Champukkal Aattakathakal and Thullalukal Many kilippattu were written after Thunjan Even though Kilipattu are written like a bird is made to sing there are other songs in which goose coil and beetle sing the song They also could be included in the category of Kilipattu In the Akbar Sadaka song the bird asks the prophet Bilal Umar and Ali two ethical questions in poetic form The bird talks to each one of them The song could be read as praising chastity of woman Even though in the beginning the bird talks down of Muhammed in the end he apologizes and does as the prophet says Unlike Ezhuthachan who used sophisticated verses to talk about the ethical issues Naduthopil has used some perspectives which existed then and wrote about some philosophies in a not so serious manner Pakshipattu could be seen as a Mappila version of Kilipattu Those who blame Pakshipattu for contempt of the prophet should rethink based on what is said above

Kilipattu

41

Pakshipattu is a story about the loss of faith and replacement of it Stories about miracles were always used from the ancient times to spread religious belief Almost every prophet who were mentioned in Quran had many miracles associated with them They were meant to make the people of their times believe that the prophet is capable of doing things with the blessing from Allah which are not possible by normal people Many of the miracles were very majestic like splitting of the moon during Muhammedrsquos time and like the ocean split and made way for Moses There is a story about Cheraman King in Kerala who lived during the same time during when the prophet was alive that he saw the moon splitting and he converted to Islam These stories are intented make people believe that there is a power which could do any thing things majestic and beyond what they could think of In the story of Akbar Sadaka initially when the bird is asked to come see the prophet he talks down on him saying that he didnrsquot know about a prophet named Muhammed If there was a prophet named Muhammed why would such a dare thing happen like what Ifreeth did How would it happen so that daughter of a sahabi was taken away when she was just 3 days old and now itrsquos 16 years she had been held in captivity and kept as an infidel by a jinn Akbar Sadaka has lost faith in Muhammed that he was the prophet of Allah and Ali is engaged in a mission to restore it Ali enters the forbidden cave and encounters many supernatural occurrences like talking snake with 80 hoods and talking trees When he opens the forts by the keys given by the tree he sees many more miracles like fire by its own net which gets thrown by its own arrow which gets shot by its own and a wand which hits by its own afort in which a thousand women were sleeping while standing a thousand women were sleeping while sitting a thousand women were laying and sleeping Finally when he meets Ifreeth he is defeating a Waseer (guard) of Ifreeth who is 40 times bigger than Ali who had eaten 40 camels and drank 7 barrels of water Ali throws him thousands of yards up in the sky On falling down the Waseer says that if Ali catches him so that he wont die he would believe in islam Ali saves Waseer but he still doesnrsquot keep his word Ali throws him up again This time also when coming down the Waseer says the same Ali trusts him again but Allah sends Jibreel to strike Alirsquos hand so that

Story of Faith

42

the Waseer falls down and no more cheats Ali When Ali is back along with the girl a deed which would not have been possible if not for blessing from Allah and knowledge of Muhammed and valiance of Ali Akbar Sadaka becomes convinced that Muhammed is Allahrsquos prophet His faith in Muhammed and Islam is restored He goes to Muhammedrsquos presence and asks his question that how could his wife lay an egg which is not his Muhammed assures him that his wife is innocent and it was a blessing from Allah Akbar Sadaka gets convinced because it is Allahrsquos prophet who have said so He has restored his trust in his wife also

43

Shias are a group of Muslims who give more importance to Ali than other Khalifas Ali was the fourth Khalifa and one of Muhammedrsquos first disciples He was prophetrsquos close relative and used to write down Vahiyu (messages of Quran revealed to Muhammed through Jibreel from Allah)for him He was one among the ten people whom the prophet gave news of assured entry to heaven Alirsquos mother had given him the name Haider which means lion But he was known in the name Ali (one who is in heights)which his father called him Ali grew up in Muhammedrsquos house under his guidance It helped him to learn good characteristics early in life He didnrsquot lower his head in front of any idols when idol worship was very prominent in Mecca It was the prophetrsquos wife Khadeeja who believed in Muhammed first and second it was Ali The brave Ali was ready to die protecting Muhammed The prophet had married his youngest daughter Fathima to Ali Ali had fought in the battles of Badr Uhud Hantak Khaibar and Hunain In his last days the prophet came to the mosque supporting his hand on Alirsquos shoulder Ali had a main role in the death ceremony of the prophet Historians records that Ali had expectation that prophet would select him as his successor Knowledge bravery justice and simple life were some of his qualities He had every means to lead a luxurious life but he didnrsquot lead one He bought the same kind of dress for him self and his servant He went to the market himself and carried things from there to home by himself He lead a very simple life

There are several reasons for Alirsquos rule as the fourth Khalifa not being a complete success Many had lead an opulent life because of the prosperous times before Many people turned against Ali who instructed a simple life and strict control in money transactions So he didnrsquot get the support of people who wanted a luxurious life Another reason is the indiscipline of people who were with Ali Some people deliberately tried to create trouble Ibn Sabu was the one behind that Constant attempts were made to evoke the emotions of blind favoritism and person worship which Islam strongly forbids among people which made them to hate each other Propaganda that Ali being close relative was the righteous successor of Muhammed to be the first Khalifa and that right was snatched

Alirsquos history

44

away from him was spread by them Even though Ali publicly and clearly denied that claim in places like Egypt Bazra Koofa and Yemen wrong thoughts got spread Efforts of enemies of Islam to attack the religion from within itself started to see success Troubles grew as because of the differences in thinking and polarizations Tendencies of animosity created problem like in the time of Uzman The group of people who stood for Ali naturally portrayed his character in a higher position It is a result of this that a group among world Muslims do glorify Ali Viewing from this back ground pakshipattu have influenced Kerala Muslims in Shiaism

45

Naduthoppilrsquos Pakshipattu have faced a lot of criticisms from the beginning Some scholars have even banned reading it because it tells a fictitious story about the prophet The criticisms are that there is no such an event in the history and it is non-islamic and it would create misconceptions in the society All these criticisms should be looked upon but there is another dimension to it which everybody agrees that is itrsquos popularity This is a song which have been read sung and enjoyed by the common muslim a lot Thousands of its copies got printed Clarity in language simplicity in representation appropriate abstractions and augmentations and crystal clear language are the qualities of PakshipattuIt became popular because it is entertaining The male bird expelled his wife because he had doubt in her chastity His need to save the girl in Ifreethrsquos fort reflects his opinion to protect womanrsquos morality Ali does this adventure because he recognizes it The issue which the female bird raises in front of the prophet is also the same The song suggests that man and woman should trust each other

Criticisms

46

Pakshipattu is full of awesome picturisations The age of Akbar Sadaka is not mentioned in pakshipattu The poet gives us clues to guess it in a strange and beautiful way

പേിശിൽ ഈ ഭമിയിൽ ിൽകലകല കാലതലതല പേിവശാതലത ഭമി ഞാൻ അഞലച ിറം കണലട മലപിാൽ ഭമി അതല വപാല ിറമായി പിലവയാ ഭമി അതല വവളലളിതലതറയായി വവളലളിതലതറരപായി വചലപതറയായി വചലപതറരപായി ഇേലപ തറയായി മണലണതറയായിടലടഞലച റലറാണലടായി (I have seen earth in five colors It was golden in the beginning Then it became silver Then it turned bronze and then iron It has been 500 years since it has turned earth colored)

The scientific basis of this transformation should be questioned But the transformation of time and space have been beautifully illustrated in these lines If inspiring awe in the readerrsquos mind is an element of beauty in literature Naduthopil have brought his readers to the bring of itാലലപത ചവിടലട വകാണലവടതലതി ഇമാമലി (Imamali reached in just forty steps) അലതവിസലേലതിതമായി കിടകലകല കടൽ (the sea which extends till infinity) അതിലവറ കാവൽകലകാോയി േണലട ാഗങലങൾ ആ ാഗങലങളവട വലപലപം ഉദയമാം വതാടലട അസലതമം വവേയാണല (it is guarded by two snakes the length of those snakes extends from sunrise to sunset) These lines remind us of Muhyudheen Mala

ആകാശതലതിൻ മീവത ഭമികലക താവഴയം അവവേവകാടിീളം അതലതിേയരളലലാവർ (The one whose size of flag is from above the sky to below the earth)

To provide thought which guide you to infinity is characteristic of Quran It may be Quranic influence that lead mappila poets to use that kind of imagination The snake called Ibnu Umair in the song has 80 heads and 80 hoods Ali crosses the ocean sitting on it Ibnu Umair tells the marvels of the fort like this

Imagination in the Song

47

തനനാലെ കതതനന വാളണടാ കകാടടയിൽ തനനാെടികകനന ദണടണടാകകാടടയിൽ തനനാലെ കതതനന തീയണടാ കകാടടയിൽതനനാലെ വീശനന വെയണടാ കകാടടയിൽ(In the fort there is a sword which strikes by its own a pole which hits by its own a fire which burns by its own and a net which gets thrown by its own )

Magic in depiction not scientific reality is becoming evident in these lines Minds of readers and listeners get lit with wonder The depiction of things inside Ifreethrsquos fort makes evident the dangers and adventure Ali has to go through to save the girl For this poets have been using myths proverbs and supernatural powers since centuries This unique method of depiction leads the song to fulfill its purpose

48

Ali fights bravely to protect the fourth Veda Alirsquos bravery becomes evident only when the reader is convinced of his enemyrsquos huge power In Miltonrsquos world classic Paradise Lost the poet depicts devil as one with extraordinary power it was to show the greatest might of God A human level representation of that is shown in pakshipattu Even when it is agreed that the events in this story are impossible the poet tells a truth which the human race has to be convinced which is to bring purity in life The reading of Naduthoppilrsquos Pakshipattu becomes creative only when that is understood Using the secondary imagination which Coleridge says genius people possess like Aristotle had proved before imagination becomes creative this could be experienced by the reader on careful reading of Pakshipattu Like moral stories and parables the poet presents Pakshipattu Writers write stories and songs like parables to present philosophies

The prophetrsquos philosophy that even a bird should be given justice should be noticed It shouldnrsquot be meant that Pakshipattu is completely righteous There are attempts to patronize great men like Bilal and Umar who had led a saintly life The song even patronizes prophet Muhammed who is called the Darling of the Mankind But when he realizes his mistake Akbar Sadaka asks for forgiveness The poet in his excitement to praise Ali would have forgotten and written things which shouldnrsquot have been written It would be appropriate for the reader to forgive the poet for the prophetrsquos teaching was to forgive even your enemy

Message in the Song

49

There are few things which are entirely non-Islamic in Pakshipattu They shouldnrsquot by any means could be justified The serpents who guard the sea asks a favor in return of helping him cross the sea The serpents says- ldquoYou are the one who gives the card to enter paradise during the day of Khiyamat give us also cards during that dayrdquo Ali replies that he would give him a great card This is completely wrong according to Islamic principles because even the prophet canrsquot decide who enters heaven So those lines are absurd The concept that tree bends for men has beauty It is okay if its a display of respect but its impossible according to Islam The tree also has a wish since it is a Sunnath for muslims to brush teeth the tree asks to give him that Sunnath This even is also not possible In the end of the song the poet pleads to Allah to forgive him for any mistakes in the song he had committed

Errors

50

Mahathaya Mappila Sahithya Paramparyam- C N Ahammed Moulavi K K Muhammed Abdul Kareem

Mappila Shaili- N K A Latheef

Muslim Samoohika Jeevitham Malayala Novalil- Jamal Kochangadi

Pakshipattu Oru Punarvayana- Ibrahim Bevinja

Muslimingalum Kerala Samskaravum- P K Muhammed Kunji

Mappila Muslims of Kerala- Rollan E Miller

Islam in Southern India- W P Warren

Mappilapattinte Thayverukal- V K Kutty

Arabi Sahithyam- Prof V Muhammedali

Onninte darshanam- M N Karassery

Kozhikotte Muslimkalude Charithram- Parapil Muhamed Koya

Islam VIjnana Kosham

Keralathinte Samskarika Charithram- P K Gopala Krishnan

Bibliography

51

Mr M A Abdu Rahman

Prof Abdul Satar

Mr Abdulla Mogral

Mr V Abdul Gafoor

Social Revolution in a Kerala Village- Dr A Ayyappan

The Cultural Heritage in ndia- Edited by haridas Bhatacharya

Bharateeya Chinta- K Damodaran

The Growth of Islamic thought in India- Dr Tharachand

Cochin State Manual- C Achutha Menon

Courtesy

52

53

54

34

പറിൽഉടൽകലകല േഹമാം വപാടലടാ മാം വേിപലപാൻ അലങലകാേമാവക മലതം ഭേിചലചിങലങ പിലതലം ആകാ മാരറം കാടലടിൽ ീ പഞലഞാലം രപാോ മതലതിൻ േഹർ കണലടല ചാടലയലം രപാോ കരലലലാലടലടായിേം വപാൻവിലകലകരലലല വകാടലട ിറയല കൽകലവകാേ കാശല കരലലല ഇവലലലല വചാലലലി ിറയലകലകാരമാ പരവ അലലലൽ പറഞലഞ മകടലടാരമാ വകാരവ വകാലലലം മലകലകില കലലപ കിടലടി കടാടിപാടല തതലതവയ കിടലടി വതലലലം ഒഴികഴിവിലലലരലലലാ കടലടി തലിഷലടം വിടലടാരമ രപാലിഷലടം കടലടി

The influence of mysticism could be seen in Safalamaala The poet doesnrsquot lock us in the prison of spirituality but he talks about a life of virtue based on dharma He evokes the powers of humanity and wakes up the soul

Moyinkutty Vaidyar and Chettuvay Pareekkutty were poets who created a new path different than the religious traditional Mappila songs While the traditional poems connected even the love stories to the lives of the saints and made it divine these poets gave poetic form to the raw emotions of the common man Moyinkutty Vaidyar (1852-1892) was the first poet to write a love story poem with all its true charm Even though he lived for only 40 years his contribution to Malayalam is unforgettable The poet who loved nature and flowers could evoke romance in the listeners He wrote an immortal love poem called lsquoBadarul Muneer Huznul Jamalrsquo Shooranadu Kunjan Pilla evaluated this as a genius work which all of the Keralites together if tried wouldnrsquot achieve now This is an example of his descriptive ability

പമാകളാരണ ഹസലൽ ജമാൽ പലാേതാളം മികലരത േീവി രഹമങലങൾ വമതലവത പണിചിതലതിേംാമങലങൾ എണലണിപറഞലഞാൽ തീോ വേതല ചിങലകാേം പണലവട േീവി

35

കമാകലകായലചലചകലക തപലപവമലതാം കതലതം തഖലതിൽ മേവം േീവി മേതകതലതകിലം വഞറിലതടതലത മാണികലകയലകലകയല േണലവടറിലത വീശിപേകലകിതലമടിയം കിതലതല വപേമാൾ കഴതലതം വചേിപം വകാണലടല കേിരപാൽ ഇടതം വലതിടലടലി കണലപിേി വവടലടിചലചഴടലടീടലിൽ വേിൽ മദം തേിതലവതരാകലകം പവിഴരപാലചലചണലടാവല രപാലചിേിതം വപാഞലചിേി തലവ ടചലചായലിൽ പമാതലരതവി വേവല തലിൽ

Moyinkutty Vaidyar also wrote well known battle songs like Badru Uhdu and Malappuram Including Saleekathu Kilathi maala and songs based on Panchatantra called lsquoElippadarsquo he wrote 12 khanda kavyas With this transformation initiated by Moyinkutty Vaidyar Mappila poets felt more freedom to choose their subject The number of subjects which were written upon later shows that Songs like lsquoThengaappattursquo and lsquoMangaappattursquowhich are connected to the Kerala culture were written Contemporary issues were written upon A number of poets came forward to sing against the superstitions and malpractices in the society Few lines from the poem lsquoDurachara Mardhanamrsquo by Marakkar Musliyar When false stories about Shaikh in Muthupetta and Koottayi Vellatha painting divinity on them were getting spread he satirically wrote

മതലതപലരപടലടകലകല രപായവർ വലര മഴവൻ കളവവല പലർലവ അതലതേം തലവ കടലടായി വവളലളം അതിാൽ പലർലതം കളലളം

There were talented women poets like P K Haleema V Ayishakkutty Kandathil Kunjamina and Puthooru Amina Sparks against abuse of women could be seen in some poems Puthooru Amina writes against treating women like a consumable object

36

ാലഭാഗവം വലിതാ പറയല വപങലവകടലട ഉമതിലം ലലല മാേവേ കിടലടവാൻ എികലകിവലലലാേ മടലടല മടലടിൽകിടലടവവേകലകം മാരരതര വിളികലകം മടലടരലാഗിയം ഉറലറിടം പരല ചകലകേവാകലകം ഒേപടി മകലകളങലങ കളകലകിലായാൽ അടകലകവളലാകലകം വപാടലടിപലവപാേിഞലഞലതാളാം വപാേിവവയിലതലതാകം ഓളം രപായി മറലവറാേ രതാപ കണലടപിടികലകം അയയലളാ-പേഷവേ പതി പതലിമാർകലക തീേം ഇവതലവതാേ രകാളാ

There was a stream of Mappila songs touching the social life The excitement of Indiarsquos freedom struggle could be seen in many Mappila songs of that time Many mappila poets like Nallalam Beeran were put into jail T Ubaid wrote to raise the national spirit

എലതി വിണലണിൽ പതതായല കേിിഴൽ കാണല തങലങി എല ലണലടൻ രഗാപേങലങൾndashതങലങളിൽ രചാദയലം തടങലങി ചിലതയാലിംഗലലണലടല തലവറndashവതളിമഖം കേിഞലഞ മങലങി ചീർതലതാ രമരതാ വിപതലതിൻ സചകൾ കണലടടങലങി

Mappila Literature researcher K M Ahammed wrote ldquoMappilas didnrsquot sing about the local rulers or the Kings They didrsquot fall short of desire for freedom or self respect It was Mappila song writers and singers who inspired the Muslims of Kerala to fight against any oppression whether of the local rulers or the imperialist Britainrdquo

37

Akbar Sadaka Pakshipattu should be included in the group of story-songs This poem written by Naduthopil Abdulla once gained astonishing popularity in Malabar The story and its presentation in the song would blow away anyone Clarity simplicity ease and the ingredients of unique vocabulary in Kasargodian Malayalam are the characteresitics of this poemThe poet belongs to a small shore side village in Kasargode sharing border with Karnataka The slang over there is a mixture of Malyalam and Kongani

Pakshipattu

38

A bird who had lived with her husband for 40 years is subjected to husbandrsquos suspicion for lying two eggs during one day and she gets thrown out of the nest The bird pleads prophet Muhammed to convince her husband that she was innocent The prophet replies that he would end her distress if she could bring her husband to his presence The bird says that he wouldnrsquot come if she asks and says the prophet should send one of his men to which prophet asks the whereabouts of her husband The bird says that it is beyond the tall Jabal Khubais and beyond Jabal Noor and beyond a field in a hill called Thurisina Mala where prophet Moosa was born The prophet sends Bilal to fetch the male bird Bilal went there and called the birdrsquos name twice but the bird pretended that he didnrsquot hear it When Bilal got angry and called for the third time the bird showed its beak outside and asked Bilal with arrogance- ldquowho are you you kid who called me by my namerdquo When Bilal said that prophet Muhammed send him Akbar Sadhaka- the bird replied that he knew all the 312 prophets but he he hadnrsquot heard about Bilalrsquos prophet and asks him to tell his prophet that Akbar Sadaka is calling him Bilal returns and tells this to the prophet and he sends Umar Akbar Sadaka repeats whatever was said to Bilal Then the prophet thinks that if his son in law Ali was there he would have brought the bird there Ali was at a distance of 93 days gone for a battle Ali knows about Muhammedrsquos thought through dream Ali arrives at the prophetrsquos presence during Subhi morning prayer on his horse named Dul Dul It happened so because Allah asked Jibreel to shrink the earth Ali goes in search of Akbar Sadaka When Akbar Sadaka didnrsquot listen for the first two calls Ali called him for the third time in a manner that the sky and earth shivered Akbar Sadaka called Ali as Chinkapuliyar (the lion Ali) The bird said the same things as before to Ali also Ali replied that Muhammed is the 313th prophet Then the bird asked him if there was a prophet like that why was he not keeping the fourth veda in tact When Ali asked him to explain he said that the dear daughter of a sahabi named Ibnu Ubaidulla was kidnapped by Ifreeth jinn on the 3rd day of her birth and she is being brought up as an infidel for the last 16 years Why is that your prophet is not able to save herAli after hearing this marches towards King Ifreethrsquos fort There is a cave covered with a huge stone on the right side of Thurishina hill

The Story

39

It is written on it that if a human being enters into the cave he will be burnt to ashes Ali ties his horse on the stone itself and enters the fort Then Ali sees a large ocean and two huge serpents guarding it Those serpents recognizes Ali The serpents gets Ali into the fort on some conditions Then Ali sees a tree The tree tries to send Ali back but he doesnrsquot listen The tree gives keys for all the seven forts to Ali on some conditions Ali witnesses perplexing sights on opening every fort In the seventh fort Ali sees the girl who was abducted by Ifreeth guarded by a jinn Ali wakes her up Th girl says that only Ali from Mecca could enter the fort like he did She says that Ifreeth had gone for a hunting party and the sounds of his return could be heard Ifreeth on entering sees that all the forts were open and asks the girl about it Ifreeth says that he could smell man he could smell Ali When he screams and boasts that if he sees Ali he would burn him to ashes Ali jumps in front of him Ali asks Ifreeth to believe in islam but Ifreeth resents Ali then fights with the Kingrsquos guards In the end Ifreeth falls like the Uhdu hill Ali takes the girl along with him and reaches the place where Akbar Sadaka lives With the first call itself the bird greats him with saying ldquolabbaykum labbaykum labbaykumrdquo Akbar Sadaka goes along with Ali towards prophetrsquos presence saying that he is now convinced that Muhammed is the prophet Akbar Sadaka tells the prophet about his suspicion on his wife The prophet replied that it was a Kudrath (blessing from Allah) and the bird gets convinced Akbar Sadaka asks the prophet for forgiveness He takes his spouse along with him to the nest Ibnu Ubaidullarsquos daughter describes all the events happened in while she was kept in the fort In this fashion the story in the song ends happily

40

One of the most notable period in the Malayalam literature begins with Kilipattu Even though Thunjathu Ezhuthachan was the central point of this stream there are many other kinds of works like Champukkal Aattakathakal and Thullalukal Many kilippattu were written after Thunjan Even though Kilipattu are written like a bird is made to sing there are other songs in which goose coil and beetle sing the song They also could be included in the category of Kilipattu In the Akbar Sadaka song the bird asks the prophet Bilal Umar and Ali two ethical questions in poetic form The bird talks to each one of them The song could be read as praising chastity of woman Even though in the beginning the bird talks down of Muhammed in the end he apologizes and does as the prophet says Unlike Ezhuthachan who used sophisticated verses to talk about the ethical issues Naduthopil has used some perspectives which existed then and wrote about some philosophies in a not so serious manner Pakshipattu could be seen as a Mappila version of Kilipattu Those who blame Pakshipattu for contempt of the prophet should rethink based on what is said above

Kilipattu

41

Pakshipattu is a story about the loss of faith and replacement of it Stories about miracles were always used from the ancient times to spread religious belief Almost every prophet who were mentioned in Quran had many miracles associated with them They were meant to make the people of their times believe that the prophet is capable of doing things with the blessing from Allah which are not possible by normal people Many of the miracles were very majestic like splitting of the moon during Muhammedrsquos time and like the ocean split and made way for Moses There is a story about Cheraman King in Kerala who lived during the same time during when the prophet was alive that he saw the moon splitting and he converted to Islam These stories are intented make people believe that there is a power which could do any thing things majestic and beyond what they could think of In the story of Akbar Sadaka initially when the bird is asked to come see the prophet he talks down on him saying that he didnrsquot know about a prophet named Muhammed If there was a prophet named Muhammed why would such a dare thing happen like what Ifreeth did How would it happen so that daughter of a sahabi was taken away when she was just 3 days old and now itrsquos 16 years she had been held in captivity and kept as an infidel by a jinn Akbar Sadaka has lost faith in Muhammed that he was the prophet of Allah and Ali is engaged in a mission to restore it Ali enters the forbidden cave and encounters many supernatural occurrences like talking snake with 80 hoods and talking trees When he opens the forts by the keys given by the tree he sees many more miracles like fire by its own net which gets thrown by its own arrow which gets shot by its own and a wand which hits by its own afort in which a thousand women were sleeping while standing a thousand women were sleeping while sitting a thousand women were laying and sleeping Finally when he meets Ifreeth he is defeating a Waseer (guard) of Ifreeth who is 40 times bigger than Ali who had eaten 40 camels and drank 7 barrels of water Ali throws him thousands of yards up in the sky On falling down the Waseer says that if Ali catches him so that he wont die he would believe in islam Ali saves Waseer but he still doesnrsquot keep his word Ali throws him up again This time also when coming down the Waseer says the same Ali trusts him again but Allah sends Jibreel to strike Alirsquos hand so that

Story of Faith

42

the Waseer falls down and no more cheats Ali When Ali is back along with the girl a deed which would not have been possible if not for blessing from Allah and knowledge of Muhammed and valiance of Ali Akbar Sadaka becomes convinced that Muhammed is Allahrsquos prophet His faith in Muhammed and Islam is restored He goes to Muhammedrsquos presence and asks his question that how could his wife lay an egg which is not his Muhammed assures him that his wife is innocent and it was a blessing from Allah Akbar Sadaka gets convinced because it is Allahrsquos prophet who have said so He has restored his trust in his wife also

43

Shias are a group of Muslims who give more importance to Ali than other Khalifas Ali was the fourth Khalifa and one of Muhammedrsquos first disciples He was prophetrsquos close relative and used to write down Vahiyu (messages of Quran revealed to Muhammed through Jibreel from Allah)for him He was one among the ten people whom the prophet gave news of assured entry to heaven Alirsquos mother had given him the name Haider which means lion But he was known in the name Ali (one who is in heights)which his father called him Ali grew up in Muhammedrsquos house under his guidance It helped him to learn good characteristics early in life He didnrsquot lower his head in front of any idols when idol worship was very prominent in Mecca It was the prophetrsquos wife Khadeeja who believed in Muhammed first and second it was Ali The brave Ali was ready to die protecting Muhammed The prophet had married his youngest daughter Fathima to Ali Ali had fought in the battles of Badr Uhud Hantak Khaibar and Hunain In his last days the prophet came to the mosque supporting his hand on Alirsquos shoulder Ali had a main role in the death ceremony of the prophet Historians records that Ali had expectation that prophet would select him as his successor Knowledge bravery justice and simple life were some of his qualities He had every means to lead a luxurious life but he didnrsquot lead one He bought the same kind of dress for him self and his servant He went to the market himself and carried things from there to home by himself He lead a very simple life

There are several reasons for Alirsquos rule as the fourth Khalifa not being a complete success Many had lead an opulent life because of the prosperous times before Many people turned against Ali who instructed a simple life and strict control in money transactions So he didnrsquot get the support of people who wanted a luxurious life Another reason is the indiscipline of people who were with Ali Some people deliberately tried to create trouble Ibn Sabu was the one behind that Constant attempts were made to evoke the emotions of blind favoritism and person worship which Islam strongly forbids among people which made them to hate each other Propaganda that Ali being close relative was the righteous successor of Muhammed to be the first Khalifa and that right was snatched

Alirsquos history

44

away from him was spread by them Even though Ali publicly and clearly denied that claim in places like Egypt Bazra Koofa and Yemen wrong thoughts got spread Efforts of enemies of Islam to attack the religion from within itself started to see success Troubles grew as because of the differences in thinking and polarizations Tendencies of animosity created problem like in the time of Uzman The group of people who stood for Ali naturally portrayed his character in a higher position It is a result of this that a group among world Muslims do glorify Ali Viewing from this back ground pakshipattu have influenced Kerala Muslims in Shiaism

45

Naduthoppilrsquos Pakshipattu have faced a lot of criticisms from the beginning Some scholars have even banned reading it because it tells a fictitious story about the prophet The criticisms are that there is no such an event in the history and it is non-islamic and it would create misconceptions in the society All these criticisms should be looked upon but there is another dimension to it which everybody agrees that is itrsquos popularity This is a song which have been read sung and enjoyed by the common muslim a lot Thousands of its copies got printed Clarity in language simplicity in representation appropriate abstractions and augmentations and crystal clear language are the qualities of PakshipattuIt became popular because it is entertaining The male bird expelled his wife because he had doubt in her chastity His need to save the girl in Ifreethrsquos fort reflects his opinion to protect womanrsquos morality Ali does this adventure because he recognizes it The issue which the female bird raises in front of the prophet is also the same The song suggests that man and woman should trust each other

Criticisms

46

Pakshipattu is full of awesome picturisations The age of Akbar Sadaka is not mentioned in pakshipattu The poet gives us clues to guess it in a strange and beautiful way

പേിശിൽ ഈ ഭമിയിൽ ിൽകലകല കാലതലതല പേിവശാതലത ഭമി ഞാൻ അഞലച ിറം കണലട മലപിാൽ ഭമി അതല വപാല ിറമായി പിലവയാ ഭമി അതല വവളലളിതലതറയായി വവളലളിതലതറരപായി വചലപതറയായി വചലപതറരപായി ഇേലപ തറയായി മണലണതറയായിടലടഞലച റലറാണലടായി (I have seen earth in five colors It was golden in the beginning Then it became silver Then it turned bronze and then iron It has been 500 years since it has turned earth colored)

The scientific basis of this transformation should be questioned But the transformation of time and space have been beautifully illustrated in these lines If inspiring awe in the readerrsquos mind is an element of beauty in literature Naduthopil have brought his readers to the bring of itാലലപത ചവിടലട വകാണലവടതലതി ഇമാമലി (Imamali reached in just forty steps) അലതവിസലേലതിതമായി കിടകലകല കടൽ (the sea which extends till infinity) അതിലവറ കാവൽകലകാോയി േണലട ാഗങലങൾ ആ ാഗങലങളവട വലപലപം ഉദയമാം വതാടലട അസലതമം വവേയാണല (it is guarded by two snakes the length of those snakes extends from sunrise to sunset) These lines remind us of Muhyudheen Mala

ആകാശതലതിൻ മീവത ഭമികലക താവഴയം അവവേവകാടിീളം അതലതിേയരളലലാവർ (The one whose size of flag is from above the sky to below the earth)

To provide thought which guide you to infinity is characteristic of Quran It may be Quranic influence that lead mappila poets to use that kind of imagination The snake called Ibnu Umair in the song has 80 heads and 80 hoods Ali crosses the ocean sitting on it Ibnu Umair tells the marvels of the fort like this

Imagination in the Song

47

തനനാലെ കതതനന വാളണടാ കകാടടയിൽ തനനാെടികകനന ദണടണടാകകാടടയിൽ തനനാലെ കതതനന തീയണടാ കകാടടയിൽതനനാലെ വീശനന വെയണടാ കകാടടയിൽ(In the fort there is a sword which strikes by its own a pole which hits by its own a fire which burns by its own and a net which gets thrown by its own )

Magic in depiction not scientific reality is becoming evident in these lines Minds of readers and listeners get lit with wonder The depiction of things inside Ifreethrsquos fort makes evident the dangers and adventure Ali has to go through to save the girl For this poets have been using myths proverbs and supernatural powers since centuries This unique method of depiction leads the song to fulfill its purpose

48

Ali fights bravely to protect the fourth Veda Alirsquos bravery becomes evident only when the reader is convinced of his enemyrsquos huge power In Miltonrsquos world classic Paradise Lost the poet depicts devil as one with extraordinary power it was to show the greatest might of God A human level representation of that is shown in pakshipattu Even when it is agreed that the events in this story are impossible the poet tells a truth which the human race has to be convinced which is to bring purity in life The reading of Naduthoppilrsquos Pakshipattu becomes creative only when that is understood Using the secondary imagination which Coleridge says genius people possess like Aristotle had proved before imagination becomes creative this could be experienced by the reader on careful reading of Pakshipattu Like moral stories and parables the poet presents Pakshipattu Writers write stories and songs like parables to present philosophies

The prophetrsquos philosophy that even a bird should be given justice should be noticed It shouldnrsquot be meant that Pakshipattu is completely righteous There are attempts to patronize great men like Bilal and Umar who had led a saintly life The song even patronizes prophet Muhammed who is called the Darling of the Mankind But when he realizes his mistake Akbar Sadaka asks for forgiveness The poet in his excitement to praise Ali would have forgotten and written things which shouldnrsquot have been written It would be appropriate for the reader to forgive the poet for the prophetrsquos teaching was to forgive even your enemy

Message in the Song

49

There are few things which are entirely non-Islamic in Pakshipattu They shouldnrsquot by any means could be justified The serpents who guard the sea asks a favor in return of helping him cross the sea The serpents says- ldquoYou are the one who gives the card to enter paradise during the day of Khiyamat give us also cards during that dayrdquo Ali replies that he would give him a great card This is completely wrong according to Islamic principles because even the prophet canrsquot decide who enters heaven So those lines are absurd The concept that tree bends for men has beauty It is okay if its a display of respect but its impossible according to Islam The tree also has a wish since it is a Sunnath for muslims to brush teeth the tree asks to give him that Sunnath This even is also not possible In the end of the song the poet pleads to Allah to forgive him for any mistakes in the song he had committed

Errors

50

Mahathaya Mappila Sahithya Paramparyam- C N Ahammed Moulavi K K Muhammed Abdul Kareem

Mappila Shaili- N K A Latheef

Muslim Samoohika Jeevitham Malayala Novalil- Jamal Kochangadi

Pakshipattu Oru Punarvayana- Ibrahim Bevinja

Muslimingalum Kerala Samskaravum- P K Muhammed Kunji

Mappila Muslims of Kerala- Rollan E Miller

Islam in Southern India- W P Warren

Mappilapattinte Thayverukal- V K Kutty

Arabi Sahithyam- Prof V Muhammedali

Onninte darshanam- M N Karassery

Kozhikotte Muslimkalude Charithram- Parapil Muhamed Koya

Islam VIjnana Kosham

Keralathinte Samskarika Charithram- P K Gopala Krishnan

Bibliography

51

Mr M A Abdu Rahman

Prof Abdul Satar

Mr Abdulla Mogral

Mr V Abdul Gafoor

Social Revolution in a Kerala Village- Dr A Ayyappan

The Cultural Heritage in ndia- Edited by haridas Bhatacharya

Bharateeya Chinta- K Damodaran

The Growth of Islamic thought in India- Dr Tharachand

Cochin State Manual- C Achutha Menon

Courtesy

52

53

54

35

കമാകലകായലചലചകലക തപലപവമലതാം കതലതം തഖലതിൽ മേവം േീവി മേതകതലതകിലം വഞറിലതടതലത മാണികലകയലകലകയല േണലവടറിലത വീശിപേകലകിതലമടിയം കിതലതല വപേമാൾ കഴതലതം വചേിപം വകാണലടല കേിരപാൽ ഇടതം വലതിടലടലി കണലപിേി വവടലടിചലചഴടലടീടലിൽ വേിൽ മദം തേിതലവതരാകലകം പവിഴരപാലചലചണലടാവല രപാലചിേിതം വപാഞലചിേി തലവ ടചലചായലിൽ പമാതലരതവി വേവല തലിൽ

Moyinkutty Vaidyar also wrote well known battle songs like Badru Uhdu and Malappuram Including Saleekathu Kilathi maala and songs based on Panchatantra called lsquoElippadarsquo he wrote 12 khanda kavyas With this transformation initiated by Moyinkutty Vaidyar Mappila poets felt more freedom to choose their subject The number of subjects which were written upon later shows that Songs like lsquoThengaappattursquo and lsquoMangaappattursquowhich are connected to the Kerala culture were written Contemporary issues were written upon A number of poets came forward to sing against the superstitions and malpractices in the society Few lines from the poem lsquoDurachara Mardhanamrsquo by Marakkar Musliyar When false stories about Shaikh in Muthupetta and Koottayi Vellatha painting divinity on them were getting spread he satirically wrote

മതലതപലരപടലടകലകല രപായവർ വലര മഴവൻ കളവവല പലർലവ അതലതേം തലവ കടലടായി വവളലളം അതിാൽ പലർലതം കളലളം

There were talented women poets like P K Haleema V Ayishakkutty Kandathil Kunjamina and Puthooru Amina Sparks against abuse of women could be seen in some poems Puthooru Amina writes against treating women like a consumable object

36

ാലഭാഗവം വലിതാ പറയല വപങലവകടലട ഉമതിലം ലലല മാേവേ കിടലടവാൻ എികലകിവലലലാേ മടലടല മടലടിൽകിടലടവവേകലകം മാരരതര വിളികലകം മടലടരലാഗിയം ഉറലറിടം പരല ചകലകേവാകലകം ഒേപടി മകലകളങലങ കളകലകിലായാൽ അടകലകവളലാകലകം വപാടലടിപലവപാേിഞലഞലതാളാം വപാേിവവയിലതലതാകം ഓളം രപായി മറലവറാേ രതാപ കണലടപിടികലകം അയയലളാ-പേഷവേ പതി പതലിമാർകലക തീേം ഇവതലവതാേ രകാളാ

There was a stream of Mappila songs touching the social life The excitement of Indiarsquos freedom struggle could be seen in many Mappila songs of that time Many mappila poets like Nallalam Beeran were put into jail T Ubaid wrote to raise the national spirit

എലതി വിണലണിൽ പതതായല കേിിഴൽ കാണല തങലങി എല ലണലടൻ രഗാപേങലങൾndashതങലങളിൽ രചാദയലം തടങലങി ചിലതയാലിംഗലലണലടല തലവറndashവതളിമഖം കേിഞലഞ മങലങി ചീർതലതാ രമരതാ വിപതലതിൻ സചകൾ കണലടടങലങി

Mappila Literature researcher K M Ahammed wrote ldquoMappilas didnrsquot sing about the local rulers or the Kings They didrsquot fall short of desire for freedom or self respect It was Mappila song writers and singers who inspired the Muslims of Kerala to fight against any oppression whether of the local rulers or the imperialist Britainrdquo

37

Akbar Sadaka Pakshipattu should be included in the group of story-songs This poem written by Naduthopil Abdulla once gained astonishing popularity in Malabar The story and its presentation in the song would blow away anyone Clarity simplicity ease and the ingredients of unique vocabulary in Kasargodian Malayalam are the characteresitics of this poemThe poet belongs to a small shore side village in Kasargode sharing border with Karnataka The slang over there is a mixture of Malyalam and Kongani

Pakshipattu

38

A bird who had lived with her husband for 40 years is subjected to husbandrsquos suspicion for lying two eggs during one day and she gets thrown out of the nest The bird pleads prophet Muhammed to convince her husband that she was innocent The prophet replies that he would end her distress if she could bring her husband to his presence The bird says that he wouldnrsquot come if she asks and says the prophet should send one of his men to which prophet asks the whereabouts of her husband The bird says that it is beyond the tall Jabal Khubais and beyond Jabal Noor and beyond a field in a hill called Thurisina Mala where prophet Moosa was born The prophet sends Bilal to fetch the male bird Bilal went there and called the birdrsquos name twice but the bird pretended that he didnrsquot hear it When Bilal got angry and called for the third time the bird showed its beak outside and asked Bilal with arrogance- ldquowho are you you kid who called me by my namerdquo When Bilal said that prophet Muhammed send him Akbar Sadhaka- the bird replied that he knew all the 312 prophets but he he hadnrsquot heard about Bilalrsquos prophet and asks him to tell his prophet that Akbar Sadaka is calling him Bilal returns and tells this to the prophet and he sends Umar Akbar Sadaka repeats whatever was said to Bilal Then the prophet thinks that if his son in law Ali was there he would have brought the bird there Ali was at a distance of 93 days gone for a battle Ali knows about Muhammedrsquos thought through dream Ali arrives at the prophetrsquos presence during Subhi morning prayer on his horse named Dul Dul It happened so because Allah asked Jibreel to shrink the earth Ali goes in search of Akbar Sadaka When Akbar Sadaka didnrsquot listen for the first two calls Ali called him for the third time in a manner that the sky and earth shivered Akbar Sadaka called Ali as Chinkapuliyar (the lion Ali) The bird said the same things as before to Ali also Ali replied that Muhammed is the 313th prophet Then the bird asked him if there was a prophet like that why was he not keeping the fourth veda in tact When Ali asked him to explain he said that the dear daughter of a sahabi named Ibnu Ubaidulla was kidnapped by Ifreeth jinn on the 3rd day of her birth and she is being brought up as an infidel for the last 16 years Why is that your prophet is not able to save herAli after hearing this marches towards King Ifreethrsquos fort There is a cave covered with a huge stone on the right side of Thurishina hill

The Story

39

It is written on it that if a human being enters into the cave he will be burnt to ashes Ali ties his horse on the stone itself and enters the fort Then Ali sees a large ocean and two huge serpents guarding it Those serpents recognizes Ali The serpents gets Ali into the fort on some conditions Then Ali sees a tree The tree tries to send Ali back but he doesnrsquot listen The tree gives keys for all the seven forts to Ali on some conditions Ali witnesses perplexing sights on opening every fort In the seventh fort Ali sees the girl who was abducted by Ifreeth guarded by a jinn Ali wakes her up Th girl says that only Ali from Mecca could enter the fort like he did She says that Ifreeth had gone for a hunting party and the sounds of his return could be heard Ifreeth on entering sees that all the forts were open and asks the girl about it Ifreeth says that he could smell man he could smell Ali When he screams and boasts that if he sees Ali he would burn him to ashes Ali jumps in front of him Ali asks Ifreeth to believe in islam but Ifreeth resents Ali then fights with the Kingrsquos guards In the end Ifreeth falls like the Uhdu hill Ali takes the girl along with him and reaches the place where Akbar Sadaka lives With the first call itself the bird greats him with saying ldquolabbaykum labbaykum labbaykumrdquo Akbar Sadaka goes along with Ali towards prophetrsquos presence saying that he is now convinced that Muhammed is the prophet Akbar Sadaka tells the prophet about his suspicion on his wife The prophet replied that it was a Kudrath (blessing from Allah) and the bird gets convinced Akbar Sadaka asks the prophet for forgiveness He takes his spouse along with him to the nest Ibnu Ubaidullarsquos daughter describes all the events happened in while she was kept in the fort In this fashion the story in the song ends happily

40

One of the most notable period in the Malayalam literature begins with Kilipattu Even though Thunjathu Ezhuthachan was the central point of this stream there are many other kinds of works like Champukkal Aattakathakal and Thullalukal Many kilippattu were written after Thunjan Even though Kilipattu are written like a bird is made to sing there are other songs in which goose coil and beetle sing the song They also could be included in the category of Kilipattu In the Akbar Sadaka song the bird asks the prophet Bilal Umar and Ali two ethical questions in poetic form The bird talks to each one of them The song could be read as praising chastity of woman Even though in the beginning the bird talks down of Muhammed in the end he apologizes and does as the prophet says Unlike Ezhuthachan who used sophisticated verses to talk about the ethical issues Naduthopil has used some perspectives which existed then and wrote about some philosophies in a not so serious manner Pakshipattu could be seen as a Mappila version of Kilipattu Those who blame Pakshipattu for contempt of the prophet should rethink based on what is said above

Kilipattu

41

Pakshipattu is a story about the loss of faith and replacement of it Stories about miracles were always used from the ancient times to spread religious belief Almost every prophet who were mentioned in Quran had many miracles associated with them They were meant to make the people of their times believe that the prophet is capable of doing things with the blessing from Allah which are not possible by normal people Many of the miracles were very majestic like splitting of the moon during Muhammedrsquos time and like the ocean split and made way for Moses There is a story about Cheraman King in Kerala who lived during the same time during when the prophet was alive that he saw the moon splitting and he converted to Islam These stories are intented make people believe that there is a power which could do any thing things majestic and beyond what they could think of In the story of Akbar Sadaka initially when the bird is asked to come see the prophet he talks down on him saying that he didnrsquot know about a prophet named Muhammed If there was a prophet named Muhammed why would such a dare thing happen like what Ifreeth did How would it happen so that daughter of a sahabi was taken away when she was just 3 days old and now itrsquos 16 years she had been held in captivity and kept as an infidel by a jinn Akbar Sadaka has lost faith in Muhammed that he was the prophet of Allah and Ali is engaged in a mission to restore it Ali enters the forbidden cave and encounters many supernatural occurrences like talking snake with 80 hoods and talking trees When he opens the forts by the keys given by the tree he sees many more miracles like fire by its own net which gets thrown by its own arrow which gets shot by its own and a wand which hits by its own afort in which a thousand women were sleeping while standing a thousand women were sleeping while sitting a thousand women were laying and sleeping Finally when he meets Ifreeth he is defeating a Waseer (guard) of Ifreeth who is 40 times bigger than Ali who had eaten 40 camels and drank 7 barrels of water Ali throws him thousands of yards up in the sky On falling down the Waseer says that if Ali catches him so that he wont die he would believe in islam Ali saves Waseer but he still doesnrsquot keep his word Ali throws him up again This time also when coming down the Waseer says the same Ali trusts him again but Allah sends Jibreel to strike Alirsquos hand so that

Story of Faith

42

the Waseer falls down and no more cheats Ali When Ali is back along with the girl a deed which would not have been possible if not for blessing from Allah and knowledge of Muhammed and valiance of Ali Akbar Sadaka becomes convinced that Muhammed is Allahrsquos prophet His faith in Muhammed and Islam is restored He goes to Muhammedrsquos presence and asks his question that how could his wife lay an egg which is not his Muhammed assures him that his wife is innocent and it was a blessing from Allah Akbar Sadaka gets convinced because it is Allahrsquos prophet who have said so He has restored his trust in his wife also

43

Shias are a group of Muslims who give more importance to Ali than other Khalifas Ali was the fourth Khalifa and one of Muhammedrsquos first disciples He was prophetrsquos close relative and used to write down Vahiyu (messages of Quran revealed to Muhammed through Jibreel from Allah)for him He was one among the ten people whom the prophet gave news of assured entry to heaven Alirsquos mother had given him the name Haider which means lion But he was known in the name Ali (one who is in heights)which his father called him Ali grew up in Muhammedrsquos house under his guidance It helped him to learn good characteristics early in life He didnrsquot lower his head in front of any idols when idol worship was very prominent in Mecca It was the prophetrsquos wife Khadeeja who believed in Muhammed first and second it was Ali The brave Ali was ready to die protecting Muhammed The prophet had married his youngest daughter Fathima to Ali Ali had fought in the battles of Badr Uhud Hantak Khaibar and Hunain In his last days the prophet came to the mosque supporting his hand on Alirsquos shoulder Ali had a main role in the death ceremony of the prophet Historians records that Ali had expectation that prophet would select him as his successor Knowledge bravery justice and simple life were some of his qualities He had every means to lead a luxurious life but he didnrsquot lead one He bought the same kind of dress for him self and his servant He went to the market himself and carried things from there to home by himself He lead a very simple life

There are several reasons for Alirsquos rule as the fourth Khalifa not being a complete success Many had lead an opulent life because of the prosperous times before Many people turned against Ali who instructed a simple life and strict control in money transactions So he didnrsquot get the support of people who wanted a luxurious life Another reason is the indiscipline of people who were with Ali Some people deliberately tried to create trouble Ibn Sabu was the one behind that Constant attempts were made to evoke the emotions of blind favoritism and person worship which Islam strongly forbids among people which made them to hate each other Propaganda that Ali being close relative was the righteous successor of Muhammed to be the first Khalifa and that right was snatched

Alirsquos history

44

away from him was spread by them Even though Ali publicly and clearly denied that claim in places like Egypt Bazra Koofa and Yemen wrong thoughts got spread Efforts of enemies of Islam to attack the religion from within itself started to see success Troubles grew as because of the differences in thinking and polarizations Tendencies of animosity created problem like in the time of Uzman The group of people who stood for Ali naturally portrayed his character in a higher position It is a result of this that a group among world Muslims do glorify Ali Viewing from this back ground pakshipattu have influenced Kerala Muslims in Shiaism

45

Naduthoppilrsquos Pakshipattu have faced a lot of criticisms from the beginning Some scholars have even banned reading it because it tells a fictitious story about the prophet The criticisms are that there is no such an event in the history and it is non-islamic and it would create misconceptions in the society All these criticisms should be looked upon but there is another dimension to it which everybody agrees that is itrsquos popularity This is a song which have been read sung and enjoyed by the common muslim a lot Thousands of its copies got printed Clarity in language simplicity in representation appropriate abstractions and augmentations and crystal clear language are the qualities of PakshipattuIt became popular because it is entertaining The male bird expelled his wife because he had doubt in her chastity His need to save the girl in Ifreethrsquos fort reflects his opinion to protect womanrsquos morality Ali does this adventure because he recognizes it The issue which the female bird raises in front of the prophet is also the same The song suggests that man and woman should trust each other

Criticisms

46

Pakshipattu is full of awesome picturisations The age of Akbar Sadaka is not mentioned in pakshipattu The poet gives us clues to guess it in a strange and beautiful way

പേിശിൽ ഈ ഭമിയിൽ ിൽകലകല കാലതലതല പേിവശാതലത ഭമി ഞാൻ അഞലച ിറം കണലട മലപിാൽ ഭമി അതല വപാല ിറമായി പിലവയാ ഭമി അതല വവളലളിതലതറയായി വവളലളിതലതറരപായി വചലപതറയായി വചലപതറരപായി ഇേലപ തറയായി മണലണതറയായിടലടഞലച റലറാണലടായി (I have seen earth in five colors It was golden in the beginning Then it became silver Then it turned bronze and then iron It has been 500 years since it has turned earth colored)

The scientific basis of this transformation should be questioned But the transformation of time and space have been beautifully illustrated in these lines If inspiring awe in the readerrsquos mind is an element of beauty in literature Naduthopil have brought his readers to the bring of itാലലപത ചവിടലട വകാണലവടതലതി ഇമാമലി (Imamali reached in just forty steps) അലതവിസലേലതിതമായി കിടകലകല കടൽ (the sea which extends till infinity) അതിലവറ കാവൽകലകാോയി േണലട ാഗങലങൾ ആ ാഗങലങളവട വലപലപം ഉദയമാം വതാടലട അസലതമം വവേയാണല (it is guarded by two snakes the length of those snakes extends from sunrise to sunset) These lines remind us of Muhyudheen Mala

ആകാശതലതിൻ മീവത ഭമികലക താവഴയം അവവേവകാടിീളം അതലതിേയരളലലാവർ (The one whose size of flag is from above the sky to below the earth)

To provide thought which guide you to infinity is characteristic of Quran It may be Quranic influence that lead mappila poets to use that kind of imagination The snake called Ibnu Umair in the song has 80 heads and 80 hoods Ali crosses the ocean sitting on it Ibnu Umair tells the marvels of the fort like this

Imagination in the Song

47

തനനാലെ കതതനന വാളണടാ കകാടടയിൽ തനനാെടികകനന ദണടണടാകകാടടയിൽ തനനാലെ കതതനന തീയണടാ കകാടടയിൽതനനാലെ വീശനന വെയണടാ കകാടടയിൽ(In the fort there is a sword which strikes by its own a pole which hits by its own a fire which burns by its own and a net which gets thrown by its own )

Magic in depiction not scientific reality is becoming evident in these lines Minds of readers and listeners get lit with wonder The depiction of things inside Ifreethrsquos fort makes evident the dangers and adventure Ali has to go through to save the girl For this poets have been using myths proverbs and supernatural powers since centuries This unique method of depiction leads the song to fulfill its purpose

48

Ali fights bravely to protect the fourth Veda Alirsquos bravery becomes evident only when the reader is convinced of his enemyrsquos huge power In Miltonrsquos world classic Paradise Lost the poet depicts devil as one with extraordinary power it was to show the greatest might of God A human level representation of that is shown in pakshipattu Even when it is agreed that the events in this story are impossible the poet tells a truth which the human race has to be convinced which is to bring purity in life The reading of Naduthoppilrsquos Pakshipattu becomes creative only when that is understood Using the secondary imagination which Coleridge says genius people possess like Aristotle had proved before imagination becomes creative this could be experienced by the reader on careful reading of Pakshipattu Like moral stories and parables the poet presents Pakshipattu Writers write stories and songs like parables to present philosophies

The prophetrsquos philosophy that even a bird should be given justice should be noticed It shouldnrsquot be meant that Pakshipattu is completely righteous There are attempts to patronize great men like Bilal and Umar who had led a saintly life The song even patronizes prophet Muhammed who is called the Darling of the Mankind But when he realizes his mistake Akbar Sadaka asks for forgiveness The poet in his excitement to praise Ali would have forgotten and written things which shouldnrsquot have been written It would be appropriate for the reader to forgive the poet for the prophetrsquos teaching was to forgive even your enemy

Message in the Song

49

There are few things which are entirely non-Islamic in Pakshipattu They shouldnrsquot by any means could be justified The serpents who guard the sea asks a favor in return of helping him cross the sea The serpents says- ldquoYou are the one who gives the card to enter paradise during the day of Khiyamat give us also cards during that dayrdquo Ali replies that he would give him a great card This is completely wrong according to Islamic principles because even the prophet canrsquot decide who enters heaven So those lines are absurd The concept that tree bends for men has beauty It is okay if its a display of respect but its impossible according to Islam The tree also has a wish since it is a Sunnath for muslims to brush teeth the tree asks to give him that Sunnath This even is also not possible In the end of the song the poet pleads to Allah to forgive him for any mistakes in the song he had committed

Errors

50

Mahathaya Mappila Sahithya Paramparyam- C N Ahammed Moulavi K K Muhammed Abdul Kareem

Mappila Shaili- N K A Latheef

Muslim Samoohika Jeevitham Malayala Novalil- Jamal Kochangadi

Pakshipattu Oru Punarvayana- Ibrahim Bevinja

Muslimingalum Kerala Samskaravum- P K Muhammed Kunji

Mappila Muslims of Kerala- Rollan E Miller

Islam in Southern India- W P Warren

Mappilapattinte Thayverukal- V K Kutty

Arabi Sahithyam- Prof V Muhammedali

Onninte darshanam- M N Karassery

Kozhikotte Muslimkalude Charithram- Parapil Muhamed Koya

Islam VIjnana Kosham

Keralathinte Samskarika Charithram- P K Gopala Krishnan

Bibliography

51

Mr M A Abdu Rahman

Prof Abdul Satar

Mr Abdulla Mogral

Mr V Abdul Gafoor

Social Revolution in a Kerala Village- Dr A Ayyappan

The Cultural Heritage in ndia- Edited by haridas Bhatacharya

Bharateeya Chinta- K Damodaran

The Growth of Islamic thought in India- Dr Tharachand

Cochin State Manual- C Achutha Menon

Courtesy

52

53

54

36

ാലഭാഗവം വലിതാ പറയല വപങലവകടലട ഉമതിലം ലലല മാേവേ കിടലടവാൻ എികലകിവലലലാേ മടലടല മടലടിൽകിടലടവവേകലകം മാരരതര വിളികലകം മടലടരലാഗിയം ഉറലറിടം പരല ചകലകേവാകലകം ഒേപടി മകലകളങലങ കളകലകിലായാൽ അടകലകവളലാകലകം വപാടലടിപലവപാേിഞലഞലതാളാം വപാേിവവയിലതലതാകം ഓളം രപായി മറലവറാേ രതാപ കണലടപിടികലകം അയയലളാ-പേഷവേ പതി പതലിമാർകലക തീേം ഇവതലവതാേ രകാളാ

There was a stream of Mappila songs touching the social life The excitement of Indiarsquos freedom struggle could be seen in many Mappila songs of that time Many mappila poets like Nallalam Beeran were put into jail T Ubaid wrote to raise the national spirit

എലതി വിണലണിൽ പതതായല കേിിഴൽ കാണല തങലങി എല ലണലടൻ രഗാപേങലങൾndashതങലങളിൽ രചാദയലം തടങലങി ചിലതയാലിംഗലലണലടല തലവറndashവതളിമഖം കേിഞലഞ മങലങി ചീർതലതാ രമരതാ വിപതലതിൻ സചകൾ കണലടടങലങി

Mappila Literature researcher K M Ahammed wrote ldquoMappilas didnrsquot sing about the local rulers or the Kings They didrsquot fall short of desire for freedom or self respect It was Mappila song writers and singers who inspired the Muslims of Kerala to fight against any oppression whether of the local rulers or the imperialist Britainrdquo

37

Akbar Sadaka Pakshipattu should be included in the group of story-songs This poem written by Naduthopil Abdulla once gained astonishing popularity in Malabar The story and its presentation in the song would blow away anyone Clarity simplicity ease and the ingredients of unique vocabulary in Kasargodian Malayalam are the characteresitics of this poemThe poet belongs to a small shore side village in Kasargode sharing border with Karnataka The slang over there is a mixture of Malyalam and Kongani

Pakshipattu

38

A bird who had lived with her husband for 40 years is subjected to husbandrsquos suspicion for lying two eggs during one day and she gets thrown out of the nest The bird pleads prophet Muhammed to convince her husband that she was innocent The prophet replies that he would end her distress if she could bring her husband to his presence The bird says that he wouldnrsquot come if she asks and says the prophet should send one of his men to which prophet asks the whereabouts of her husband The bird says that it is beyond the tall Jabal Khubais and beyond Jabal Noor and beyond a field in a hill called Thurisina Mala where prophet Moosa was born The prophet sends Bilal to fetch the male bird Bilal went there and called the birdrsquos name twice but the bird pretended that he didnrsquot hear it When Bilal got angry and called for the third time the bird showed its beak outside and asked Bilal with arrogance- ldquowho are you you kid who called me by my namerdquo When Bilal said that prophet Muhammed send him Akbar Sadhaka- the bird replied that he knew all the 312 prophets but he he hadnrsquot heard about Bilalrsquos prophet and asks him to tell his prophet that Akbar Sadaka is calling him Bilal returns and tells this to the prophet and he sends Umar Akbar Sadaka repeats whatever was said to Bilal Then the prophet thinks that if his son in law Ali was there he would have brought the bird there Ali was at a distance of 93 days gone for a battle Ali knows about Muhammedrsquos thought through dream Ali arrives at the prophetrsquos presence during Subhi morning prayer on his horse named Dul Dul It happened so because Allah asked Jibreel to shrink the earth Ali goes in search of Akbar Sadaka When Akbar Sadaka didnrsquot listen for the first two calls Ali called him for the third time in a manner that the sky and earth shivered Akbar Sadaka called Ali as Chinkapuliyar (the lion Ali) The bird said the same things as before to Ali also Ali replied that Muhammed is the 313th prophet Then the bird asked him if there was a prophet like that why was he not keeping the fourth veda in tact When Ali asked him to explain he said that the dear daughter of a sahabi named Ibnu Ubaidulla was kidnapped by Ifreeth jinn on the 3rd day of her birth and she is being brought up as an infidel for the last 16 years Why is that your prophet is not able to save herAli after hearing this marches towards King Ifreethrsquos fort There is a cave covered with a huge stone on the right side of Thurishina hill

The Story

39

It is written on it that if a human being enters into the cave he will be burnt to ashes Ali ties his horse on the stone itself and enters the fort Then Ali sees a large ocean and two huge serpents guarding it Those serpents recognizes Ali The serpents gets Ali into the fort on some conditions Then Ali sees a tree The tree tries to send Ali back but he doesnrsquot listen The tree gives keys for all the seven forts to Ali on some conditions Ali witnesses perplexing sights on opening every fort In the seventh fort Ali sees the girl who was abducted by Ifreeth guarded by a jinn Ali wakes her up Th girl says that only Ali from Mecca could enter the fort like he did She says that Ifreeth had gone for a hunting party and the sounds of his return could be heard Ifreeth on entering sees that all the forts were open and asks the girl about it Ifreeth says that he could smell man he could smell Ali When he screams and boasts that if he sees Ali he would burn him to ashes Ali jumps in front of him Ali asks Ifreeth to believe in islam but Ifreeth resents Ali then fights with the Kingrsquos guards In the end Ifreeth falls like the Uhdu hill Ali takes the girl along with him and reaches the place where Akbar Sadaka lives With the first call itself the bird greats him with saying ldquolabbaykum labbaykum labbaykumrdquo Akbar Sadaka goes along with Ali towards prophetrsquos presence saying that he is now convinced that Muhammed is the prophet Akbar Sadaka tells the prophet about his suspicion on his wife The prophet replied that it was a Kudrath (blessing from Allah) and the bird gets convinced Akbar Sadaka asks the prophet for forgiveness He takes his spouse along with him to the nest Ibnu Ubaidullarsquos daughter describes all the events happened in while she was kept in the fort In this fashion the story in the song ends happily

40

One of the most notable period in the Malayalam literature begins with Kilipattu Even though Thunjathu Ezhuthachan was the central point of this stream there are many other kinds of works like Champukkal Aattakathakal and Thullalukal Many kilippattu were written after Thunjan Even though Kilipattu are written like a bird is made to sing there are other songs in which goose coil and beetle sing the song They also could be included in the category of Kilipattu In the Akbar Sadaka song the bird asks the prophet Bilal Umar and Ali two ethical questions in poetic form The bird talks to each one of them The song could be read as praising chastity of woman Even though in the beginning the bird talks down of Muhammed in the end he apologizes and does as the prophet says Unlike Ezhuthachan who used sophisticated verses to talk about the ethical issues Naduthopil has used some perspectives which existed then and wrote about some philosophies in a not so serious manner Pakshipattu could be seen as a Mappila version of Kilipattu Those who blame Pakshipattu for contempt of the prophet should rethink based on what is said above

Kilipattu

41

Pakshipattu is a story about the loss of faith and replacement of it Stories about miracles were always used from the ancient times to spread religious belief Almost every prophet who were mentioned in Quran had many miracles associated with them They were meant to make the people of their times believe that the prophet is capable of doing things with the blessing from Allah which are not possible by normal people Many of the miracles were very majestic like splitting of the moon during Muhammedrsquos time and like the ocean split and made way for Moses There is a story about Cheraman King in Kerala who lived during the same time during when the prophet was alive that he saw the moon splitting and he converted to Islam These stories are intented make people believe that there is a power which could do any thing things majestic and beyond what they could think of In the story of Akbar Sadaka initially when the bird is asked to come see the prophet he talks down on him saying that he didnrsquot know about a prophet named Muhammed If there was a prophet named Muhammed why would such a dare thing happen like what Ifreeth did How would it happen so that daughter of a sahabi was taken away when she was just 3 days old and now itrsquos 16 years she had been held in captivity and kept as an infidel by a jinn Akbar Sadaka has lost faith in Muhammed that he was the prophet of Allah and Ali is engaged in a mission to restore it Ali enters the forbidden cave and encounters many supernatural occurrences like talking snake with 80 hoods and talking trees When he opens the forts by the keys given by the tree he sees many more miracles like fire by its own net which gets thrown by its own arrow which gets shot by its own and a wand which hits by its own afort in which a thousand women were sleeping while standing a thousand women were sleeping while sitting a thousand women were laying and sleeping Finally when he meets Ifreeth he is defeating a Waseer (guard) of Ifreeth who is 40 times bigger than Ali who had eaten 40 camels and drank 7 barrels of water Ali throws him thousands of yards up in the sky On falling down the Waseer says that if Ali catches him so that he wont die he would believe in islam Ali saves Waseer but he still doesnrsquot keep his word Ali throws him up again This time also when coming down the Waseer says the same Ali trusts him again but Allah sends Jibreel to strike Alirsquos hand so that

Story of Faith

42

the Waseer falls down and no more cheats Ali When Ali is back along with the girl a deed which would not have been possible if not for blessing from Allah and knowledge of Muhammed and valiance of Ali Akbar Sadaka becomes convinced that Muhammed is Allahrsquos prophet His faith in Muhammed and Islam is restored He goes to Muhammedrsquos presence and asks his question that how could his wife lay an egg which is not his Muhammed assures him that his wife is innocent and it was a blessing from Allah Akbar Sadaka gets convinced because it is Allahrsquos prophet who have said so He has restored his trust in his wife also

43

Shias are a group of Muslims who give more importance to Ali than other Khalifas Ali was the fourth Khalifa and one of Muhammedrsquos first disciples He was prophetrsquos close relative and used to write down Vahiyu (messages of Quran revealed to Muhammed through Jibreel from Allah)for him He was one among the ten people whom the prophet gave news of assured entry to heaven Alirsquos mother had given him the name Haider which means lion But he was known in the name Ali (one who is in heights)which his father called him Ali grew up in Muhammedrsquos house under his guidance It helped him to learn good characteristics early in life He didnrsquot lower his head in front of any idols when idol worship was very prominent in Mecca It was the prophetrsquos wife Khadeeja who believed in Muhammed first and second it was Ali The brave Ali was ready to die protecting Muhammed The prophet had married his youngest daughter Fathima to Ali Ali had fought in the battles of Badr Uhud Hantak Khaibar and Hunain In his last days the prophet came to the mosque supporting his hand on Alirsquos shoulder Ali had a main role in the death ceremony of the prophet Historians records that Ali had expectation that prophet would select him as his successor Knowledge bravery justice and simple life were some of his qualities He had every means to lead a luxurious life but he didnrsquot lead one He bought the same kind of dress for him self and his servant He went to the market himself and carried things from there to home by himself He lead a very simple life

There are several reasons for Alirsquos rule as the fourth Khalifa not being a complete success Many had lead an opulent life because of the prosperous times before Many people turned against Ali who instructed a simple life and strict control in money transactions So he didnrsquot get the support of people who wanted a luxurious life Another reason is the indiscipline of people who were with Ali Some people deliberately tried to create trouble Ibn Sabu was the one behind that Constant attempts were made to evoke the emotions of blind favoritism and person worship which Islam strongly forbids among people which made them to hate each other Propaganda that Ali being close relative was the righteous successor of Muhammed to be the first Khalifa and that right was snatched

Alirsquos history

44

away from him was spread by them Even though Ali publicly and clearly denied that claim in places like Egypt Bazra Koofa and Yemen wrong thoughts got spread Efforts of enemies of Islam to attack the religion from within itself started to see success Troubles grew as because of the differences in thinking and polarizations Tendencies of animosity created problem like in the time of Uzman The group of people who stood for Ali naturally portrayed his character in a higher position It is a result of this that a group among world Muslims do glorify Ali Viewing from this back ground pakshipattu have influenced Kerala Muslims in Shiaism

45

Naduthoppilrsquos Pakshipattu have faced a lot of criticisms from the beginning Some scholars have even banned reading it because it tells a fictitious story about the prophet The criticisms are that there is no such an event in the history and it is non-islamic and it would create misconceptions in the society All these criticisms should be looked upon but there is another dimension to it which everybody agrees that is itrsquos popularity This is a song which have been read sung and enjoyed by the common muslim a lot Thousands of its copies got printed Clarity in language simplicity in representation appropriate abstractions and augmentations and crystal clear language are the qualities of PakshipattuIt became popular because it is entertaining The male bird expelled his wife because he had doubt in her chastity His need to save the girl in Ifreethrsquos fort reflects his opinion to protect womanrsquos morality Ali does this adventure because he recognizes it The issue which the female bird raises in front of the prophet is also the same The song suggests that man and woman should trust each other

Criticisms

46

Pakshipattu is full of awesome picturisations The age of Akbar Sadaka is not mentioned in pakshipattu The poet gives us clues to guess it in a strange and beautiful way

പേിശിൽ ഈ ഭമിയിൽ ിൽകലകല കാലതലതല പേിവശാതലത ഭമി ഞാൻ അഞലച ിറം കണലട മലപിാൽ ഭമി അതല വപാല ിറമായി പിലവയാ ഭമി അതല വവളലളിതലതറയായി വവളലളിതലതറരപായി വചലപതറയായി വചലപതറരപായി ഇേലപ തറയായി മണലണതറയായിടലടഞലച റലറാണലടായി (I have seen earth in five colors It was golden in the beginning Then it became silver Then it turned bronze and then iron It has been 500 years since it has turned earth colored)

The scientific basis of this transformation should be questioned But the transformation of time and space have been beautifully illustrated in these lines If inspiring awe in the readerrsquos mind is an element of beauty in literature Naduthopil have brought his readers to the bring of itാലലപത ചവിടലട വകാണലവടതലതി ഇമാമലി (Imamali reached in just forty steps) അലതവിസലേലതിതമായി കിടകലകല കടൽ (the sea which extends till infinity) അതിലവറ കാവൽകലകാോയി േണലട ാഗങലങൾ ആ ാഗങലങളവട വലപലപം ഉദയമാം വതാടലട അസലതമം വവേയാണല (it is guarded by two snakes the length of those snakes extends from sunrise to sunset) These lines remind us of Muhyudheen Mala

ആകാശതലതിൻ മീവത ഭമികലക താവഴയം അവവേവകാടിീളം അതലതിേയരളലലാവർ (The one whose size of flag is from above the sky to below the earth)

To provide thought which guide you to infinity is characteristic of Quran It may be Quranic influence that lead mappila poets to use that kind of imagination The snake called Ibnu Umair in the song has 80 heads and 80 hoods Ali crosses the ocean sitting on it Ibnu Umair tells the marvels of the fort like this

Imagination in the Song

47

തനനാലെ കതതനന വാളണടാ കകാടടയിൽ തനനാെടികകനന ദണടണടാകകാടടയിൽ തനനാലെ കതതനന തീയണടാ കകാടടയിൽതനനാലെ വീശനന വെയണടാ കകാടടയിൽ(In the fort there is a sword which strikes by its own a pole which hits by its own a fire which burns by its own and a net which gets thrown by its own )

Magic in depiction not scientific reality is becoming evident in these lines Minds of readers and listeners get lit with wonder The depiction of things inside Ifreethrsquos fort makes evident the dangers and adventure Ali has to go through to save the girl For this poets have been using myths proverbs and supernatural powers since centuries This unique method of depiction leads the song to fulfill its purpose

48

Ali fights bravely to protect the fourth Veda Alirsquos bravery becomes evident only when the reader is convinced of his enemyrsquos huge power In Miltonrsquos world classic Paradise Lost the poet depicts devil as one with extraordinary power it was to show the greatest might of God A human level representation of that is shown in pakshipattu Even when it is agreed that the events in this story are impossible the poet tells a truth which the human race has to be convinced which is to bring purity in life The reading of Naduthoppilrsquos Pakshipattu becomes creative only when that is understood Using the secondary imagination which Coleridge says genius people possess like Aristotle had proved before imagination becomes creative this could be experienced by the reader on careful reading of Pakshipattu Like moral stories and parables the poet presents Pakshipattu Writers write stories and songs like parables to present philosophies

The prophetrsquos philosophy that even a bird should be given justice should be noticed It shouldnrsquot be meant that Pakshipattu is completely righteous There are attempts to patronize great men like Bilal and Umar who had led a saintly life The song even patronizes prophet Muhammed who is called the Darling of the Mankind But when he realizes his mistake Akbar Sadaka asks for forgiveness The poet in his excitement to praise Ali would have forgotten and written things which shouldnrsquot have been written It would be appropriate for the reader to forgive the poet for the prophetrsquos teaching was to forgive even your enemy

Message in the Song

49

There are few things which are entirely non-Islamic in Pakshipattu They shouldnrsquot by any means could be justified The serpents who guard the sea asks a favor in return of helping him cross the sea The serpents says- ldquoYou are the one who gives the card to enter paradise during the day of Khiyamat give us also cards during that dayrdquo Ali replies that he would give him a great card This is completely wrong according to Islamic principles because even the prophet canrsquot decide who enters heaven So those lines are absurd The concept that tree bends for men has beauty It is okay if its a display of respect but its impossible according to Islam The tree also has a wish since it is a Sunnath for muslims to brush teeth the tree asks to give him that Sunnath This even is also not possible In the end of the song the poet pleads to Allah to forgive him for any mistakes in the song he had committed

Errors

50

Mahathaya Mappila Sahithya Paramparyam- C N Ahammed Moulavi K K Muhammed Abdul Kareem

Mappila Shaili- N K A Latheef

Muslim Samoohika Jeevitham Malayala Novalil- Jamal Kochangadi

Pakshipattu Oru Punarvayana- Ibrahim Bevinja

Muslimingalum Kerala Samskaravum- P K Muhammed Kunji

Mappila Muslims of Kerala- Rollan E Miller

Islam in Southern India- W P Warren

Mappilapattinte Thayverukal- V K Kutty

Arabi Sahithyam- Prof V Muhammedali

Onninte darshanam- M N Karassery

Kozhikotte Muslimkalude Charithram- Parapil Muhamed Koya

Islam VIjnana Kosham

Keralathinte Samskarika Charithram- P K Gopala Krishnan

Bibliography

51

Mr M A Abdu Rahman

Prof Abdul Satar

Mr Abdulla Mogral

Mr V Abdul Gafoor

Social Revolution in a Kerala Village- Dr A Ayyappan

The Cultural Heritage in ndia- Edited by haridas Bhatacharya

Bharateeya Chinta- K Damodaran

The Growth of Islamic thought in India- Dr Tharachand

Cochin State Manual- C Achutha Menon

Courtesy

52

53

54

37

Akbar Sadaka Pakshipattu should be included in the group of story-songs This poem written by Naduthopil Abdulla once gained astonishing popularity in Malabar The story and its presentation in the song would blow away anyone Clarity simplicity ease and the ingredients of unique vocabulary in Kasargodian Malayalam are the characteresitics of this poemThe poet belongs to a small shore side village in Kasargode sharing border with Karnataka The slang over there is a mixture of Malyalam and Kongani

Pakshipattu

38

A bird who had lived with her husband for 40 years is subjected to husbandrsquos suspicion for lying two eggs during one day and she gets thrown out of the nest The bird pleads prophet Muhammed to convince her husband that she was innocent The prophet replies that he would end her distress if she could bring her husband to his presence The bird says that he wouldnrsquot come if she asks and says the prophet should send one of his men to which prophet asks the whereabouts of her husband The bird says that it is beyond the tall Jabal Khubais and beyond Jabal Noor and beyond a field in a hill called Thurisina Mala where prophet Moosa was born The prophet sends Bilal to fetch the male bird Bilal went there and called the birdrsquos name twice but the bird pretended that he didnrsquot hear it When Bilal got angry and called for the third time the bird showed its beak outside and asked Bilal with arrogance- ldquowho are you you kid who called me by my namerdquo When Bilal said that prophet Muhammed send him Akbar Sadhaka- the bird replied that he knew all the 312 prophets but he he hadnrsquot heard about Bilalrsquos prophet and asks him to tell his prophet that Akbar Sadaka is calling him Bilal returns and tells this to the prophet and he sends Umar Akbar Sadaka repeats whatever was said to Bilal Then the prophet thinks that if his son in law Ali was there he would have brought the bird there Ali was at a distance of 93 days gone for a battle Ali knows about Muhammedrsquos thought through dream Ali arrives at the prophetrsquos presence during Subhi morning prayer on his horse named Dul Dul It happened so because Allah asked Jibreel to shrink the earth Ali goes in search of Akbar Sadaka When Akbar Sadaka didnrsquot listen for the first two calls Ali called him for the third time in a manner that the sky and earth shivered Akbar Sadaka called Ali as Chinkapuliyar (the lion Ali) The bird said the same things as before to Ali also Ali replied that Muhammed is the 313th prophet Then the bird asked him if there was a prophet like that why was he not keeping the fourth veda in tact When Ali asked him to explain he said that the dear daughter of a sahabi named Ibnu Ubaidulla was kidnapped by Ifreeth jinn on the 3rd day of her birth and she is being brought up as an infidel for the last 16 years Why is that your prophet is not able to save herAli after hearing this marches towards King Ifreethrsquos fort There is a cave covered with a huge stone on the right side of Thurishina hill

The Story

39

It is written on it that if a human being enters into the cave he will be burnt to ashes Ali ties his horse on the stone itself and enters the fort Then Ali sees a large ocean and two huge serpents guarding it Those serpents recognizes Ali The serpents gets Ali into the fort on some conditions Then Ali sees a tree The tree tries to send Ali back but he doesnrsquot listen The tree gives keys for all the seven forts to Ali on some conditions Ali witnesses perplexing sights on opening every fort In the seventh fort Ali sees the girl who was abducted by Ifreeth guarded by a jinn Ali wakes her up Th girl says that only Ali from Mecca could enter the fort like he did She says that Ifreeth had gone for a hunting party and the sounds of his return could be heard Ifreeth on entering sees that all the forts were open and asks the girl about it Ifreeth says that he could smell man he could smell Ali When he screams and boasts that if he sees Ali he would burn him to ashes Ali jumps in front of him Ali asks Ifreeth to believe in islam but Ifreeth resents Ali then fights with the Kingrsquos guards In the end Ifreeth falls like the Uhdu hill Ali takes the girl along with him and reaches the place where Akbar Sadaka lives With the first call itself the bird greats him with saying ldquolabbaykum labbaykum labbaykumrdquo Akbar Sadaka goes along with Ali towards prophetrsquos presence saying that he is now convinced that Muhammed is the prophet Akbar Sadaka tells the prophet about his suspicion on his wife The prophet replied that it was a Kudrath (blessing from Allah) and the bird gets convinced Akbar Sadaka asks the prophet for forgiveness He takes his spouse along with him to the nest Ibnu Ubaidullarsquos daughter describes all the events happened in while she was kept in the fort In this fashion the story in the song ends happily

40

One of the most notable period in the Malayalam literature begins with Kilipattu Even though Thunjathu Ezhuthachan was the central point of this stream there are many other kinds of works like Champukkal Aattakathakal and Thullalukal Many kilippattu were written after Thunjan Even though Kilipattu are written like a bird is made to sing there are other songs in which goose coil and beetle sing the song They also could be included in the category of Kilipattu In the Akbar Sadaka song the bird asks the prophet Bilal Umar and Ali two ethical questions in poetic form The bird talks to each one of them The song could be read as praising chastity of woman Even though in the beginning the bird talks down of Muhammed in the end he apologizes and does as the prophet says Unlike Ezhuthachan who used sophisticated verses to talk about the ethical issues Naduthopil has used some perspectives which existed then and wrote about some philosophies in a not so serious manner Pakshipattu could be seen as a Mappila version of Kilipattu Those who blame Pakshipattu for contempt of the prophet should rethink based on what is said above

Kilipattu

41

Pakshipattu is a story about the loss of faith and replacement of it Stories about miracles were always used from the ancient times to spread religious belief Almost every prophet who were mentioned in Quran had many miracles associated with them They were meant to make the people of their times believe that the prophet is capable of doing things with the blessing from Allah which are not possible by normal people Many of the miracles were very majestic like splitting of the moon during Muhammedrsquos time and like the ocean split and made way for Moses There is a story about Cheraman King in Kerala who lived during the same time during when the prophet was alive that he saw the moon splitting and he converted to Islam These stories are intented make people believe that there is a power which could do any thing things majestic and beyond what they could think of In the story of Akbar Sadaka initially when the bird is asked to come see the prophet he talks down on him saying that he didnrsquot know about a prophet named Muhammed If there was a prophet named Muhammed why would such a dare thing happen like what Ifreeth did How would it happen so that daughter of a sahabi was taken away when she was just 3 days old and now itrsquos 16 years she had been held in captivity and kept as an infidel by a jinn Akbar Sadaka has lost faith in Muhammed that he was the prophet of Allah and Ali is engaged in a mission to restore it Ali enters the forbidden cave and encounters many supernatural occurrences like talking snake with 80 hoods and talking trees When he opens the forts by the keys given by the tree he sees many more miracles like fire by its own net which gets thrown by its own arrow which gets shot by its own and a wand which hits by its own afort in which a thousand women were sleeping while standing a thousand women were sleeping while sitting a thousand women were laying and sleeping Finally when he meets Ifreeth he is defeating a Waseer (guard) of Ifreeth who is 40 times bigger than Ali who had eaten 40 camels and drank 7 barrels of water Ali throws him thousands of yards up in the sky On falling down the Waseer says that if Ali catches him so that he wont die he would believe in islam Ali saves Waseer but he still doesnrsquot keep his word Ali throws him up again This time also when coming down the Waseer says the same Ali trusts him again but Allah sends Jibreel to strike Alirsquos hand so that

Story of Faith

42

the Waseer falls down and no more cheats Ali When Ali is back along with the girl a deed which would not have been possible if not for blessing from Allah and knowledge of Muhammed and valiance of Ali Akbar Sadaka becomes convinced that Muhammed is Allahrsquos prophet His faith in Muhammed and Islam is restored He goes to Muhammedrsquos presence and asks his question that how could his wife lay an egg which is not his Muhammed assures him that his wife is innocent and it was a blessing from Allah Akbar Sadaka gets convinced because it is Allahrsquos prophet who have said so He has restored his trust in his wife also

43

Shias are a group of Muslims who give more importance to Ali than other Khalifas Ali was the fourth Khalifa and one of Muhammedrsquos first disciples He was prophetrsquos close relative and used to write down Vahiyu (messages of Quran revealed to Muhammed through Jibreel from Allah)for him He was one among the ten people whom the prophet gave news of assured entry to heaven Alirsquos mother had given him the name Haider which means lion But he was known in the name Ali (one who is in heights)which his father called him Ali grew up in Muhammedrsquos house under his guidance It helped him to learn good characteristics early in life He didnrsquot lower his head in front of any idols when idol worship was very prominent in Mecca It was the prophetrsquos wife Khadeeja who believed in Muhammed first and second it was Ali The brave Ali was ready to die protecting Muhammed The prophet had married his youngest daughter Fathima to Ali Ali had fought in the battles of Badr Uhud Hantak Khaibar and Hunain In his last days the prophet came to the mosque supporting his hand on Alirsquos shoulder Ali had a main role in the death ceremony of the prophet Historians records that Ali had expectation that prophet would select him as his successor Knowledge bravery justice and simple life were some of his qualities He had every means to lead a luxurious life but he didnrsquot lead one He bought the same kind of dress for him self and his servant He went to the market himself and carried things from there to home by himself He lead a very simple life

There are several reasons for Alirsquos rule as the fourth Khalifa not being a complete success Many had lead an opulent life because of the prosperous times before Many people turned against Ali who instructed a simple life and strict control in money transactions So he didnrsquot get the support of people who wanted a luxurious life Another reason is the indiscipline of people who were with Ali Some people deliberately tried to create trouble Ibn Sabu was the one behind that Constant attempts were made to evoke the emotions of blind favoritism and person worship which Islam strongly forbids among people which made them to hate each other Propaganda that Ali being close relative was the righteous successor of Muhammed to be the first Khalifa and that right was snatched

Alirsquos history

44

away from him was spread by them Even though Ali publicly and clearly denied that claim in places like Egypt Bazra Koofa and Yemen wrong thoughts got spread Efforts of enemies of Islam to attack the religion from within itself started to see success Troubles grew as because of the differences in thinking and polarizations Tendencies of animosity created problem like in the time of Uzman The group of people who stood for Ali naturally portrayed his character in a higher position It is a result of this that a group among world Muslims do glorify Ali Viewing from this back ground pakshipattu have influenced Kerala Muslims in Shiaism

45

Naduthoppilrsquos Pakshipattu have faced a lot of criticisms from the beginning Some scholars have even banned reading it because it tells a fictitious story about the prophet The criticisms are that there is no such an event in the history and it is non-islamic and it would create misconceptions in the society All these criticisms should be looked upon but there is another dimension to it which everybody agrees that is itrsquos popularity This is a song which have been read sung and enjoyed by the common muslim a lot Thousands of its copies got printed Clarity in language simplicity in representation appropriate abstractions and augmentations and crystal clear language are the qualities of PakshipattuIt became popular because it is entertaining The male bird expelled his wife because he had doubt in her chastity His need to save the girl in Ifreethrsquos fort reflects his opinion to protect womanrsquos morality Ali does this adventure because he recognizes it The issue which the female bird raises in front of the prophet is also the same The song suggests that man and woman should trust each other

Criticisms

46

Pakshipattu is full of awesome picturisations The age of Akbar Sadaka is not mentioned in pakshipattu The poet gives us clues to guess it in a strange and beautiful way

പേിശിൽ ഈ ഭമിയിൽ ിൽകലകല കാലതലതല പേിവശാതലത ഭമി ഞാൻ അഞലച ിറം കണലട മലപിാൽ ഭമി അതല വപാല ിറമായി പിലവയാ ഭമി അതല വവളലളിതലതറയായി വവളലളിതലതറരപായി വചലപതറയായി വചലപതറരപായി ഇേലപ തറയായി മണലണതറയായിടലടഞലച റലറാണലടായി (I have seen earth in five colors It was golden in the beginning Then it became silver Then it turned bronze and then iron It has been 500 years since it has turned earth colored)

The scientific basis of this transformation should be questioned But the transformation of time and space have been beautifully illustrated in these lines If inspiring awe in the readerrsquos mind is an element of beauty in literature Naduthopil have brought his readers to the bring of itാലലപത ചവിടലട വകാണലവടതലതി ഇമാമലി (Imamali reached in just forty steps) അലതവിസലേലതിതമായി കിടകലകല കടൽ (the sea which extends till infinity) അതിലവറ കാവൽകലകാോയി േണലട ാഗങലങൾ ആ ാഗങലങളവട വലപലപം ഉദയമാം വതാടലട അസലതമം വവേയാണല (it is guarded by two snakes the length of those snakes extends from sunrise to sunset) These lines remind us of Muhyudheen Mala

ആകാശതലതിൻ മീവത ഭമികലക താവഴയം അവവേവകാടിീളം അതലതിേയരളലലാവർ (The one whose size of flag is from above the sky to below the earth)

To provide thought which guide you to infinity is characteristic of Quran It may be Quranic influence that lead mappila poets to use that kind of imagination The snake called Ibnu Umair in the song has 80 heads and 80 hoods Ali crosses the ocean sitting on it Ibnu Umair tells the marvels of the fort like this

Imagination in the Song

47

തനനാലെ കതതനന വാളണടാ കകാടടയിൽ തനനാെടികകനന ദണടണടാകകാടടയിൽ തനനാലെ കതതനന തീയണടാ കകാടടയിൽതനനാലെ വീശനന വെയണടാ കകാടടയിൽ(In the fort there is a sword which strikes by its own a pole which hits by its own a fire which burns by its own and a net which gets thrown by its own )

Magic in depiction not scientific reality is becoming evident in these lines Minds of readers and listeners get lit with wonder The depiction of things inside Ifreethrsquos fort makes evident the dangers and adventure Ali has to go through to save the girl For this poets have been using myths proverbs and supernatural powers since centuries This unique method of depiction leads the song to fulfill its purpose

48

Ali fights bravely to protect the fourth Veda Alirsquos bravery becomes evident only when the reader is convinced of his enemyrsquos huge power In Miltonrsquos world classic Paradise Lost the poet depicts devil as one with extraordinary power it was to show the greatest might of God A human level representation of that is shown in pakshipattu Even when it is agreed that the events in this story are impossible the poet tells a truth which the human race has to be convinced which is to bring purity in life The reading of Naduthoppilrsquos Pakshipattu becomes creative only when that is understood Using the secondary imagination which Coleridge says genius people possess like Aristotle had proved before imagination becomes creative this could be experienced by the reader on careful reading of Pakshipattu Like moral stories and parables the poet presents Pakshipattu Writers write stories and songs like parables to present philosophies

The prophetrsquos philosophy that even a bird should be given justice should be noticed It shouldnrsquot be meant that Pakshipattu is completely righteous There are attempts to patronize great men like Bilal and Umar who had led a saintly life The song even patronizes prophet Muhammed who is called the Darling of the Mankind But when he realizes his mistake Akbar Sadaka asks for forgiveness The poet in his excitement to praise Ali would have forgotten and written things which shouldnrsquot have been written It would be appropriate for the reader to forgive the poet for the prophetrsquos teaching was to forgive even your enemy

Message in the Song

49

There are few things which are entirely non-Islamic in Pakshipattu They shouldnrsquot by any means could be justified The serpents who guard the sea asks a favor in return of helping him cross the sea The serpents says- ldquoYou are the one who gives the card to enter paradise during the day of Khiyamat give us also cards during that dayrdquo Ali replies that he would give him a great card This is completely wrong according to Islamic principles because even the prophet canrsquot decide who enters heaven So those lines are absurd The concept that tree bends for men has beauty It is okay if its a display of respect but its impossible according to Islam The tree also has a wish since it is a Sunnath for muslims to brush teeth the tree asks to give him that Sunnath This even is also not possible In the end of the song the poet pleads to Allah to forgive him for any mistakes in the song he had committed

Errors

50

Mahathaya Mappila Sahithya Paramparyam- C N Ahammed Moulavi K K Muhammed Abdul Kareem

Mappila Shaili- N K A Latheef

Muslim Samoohika Jeevitham Malayala Novalil- Jamal Kochangadi

Pakshipattu Oru Punarvayana- Ibrahim Bevinja

Muslimingalum Kerala Samskaravum- P K Muhammed Kunji

Mappila Muslims of Kerala- Rollan E Miller

Islam in Southern India- W P Warren

Mappilapattinte Thayverukal- V K Kutty

Arabi Sahithyam- Prof V Muhammedali

Onninte darshanam- M N Karassery

Kozhikotte Muslimkalude Charithram- Parapil Muhamed Koya

Islam VIjnana Kosham

Keralathinte Samskarika Charithram- P K Gopala Krishnan

Bibliography

51

Mr M A Abdu Rahman

Prof Abdul Satar

Mr Abdulla Mogral

Mr V Abdul Gafoor

Social Revolution in a Kerala Village- Dr A Ayyappan

The Cultural Heritage in ndia- Edited by haridas Bhatacharya

Bharateeya Chinta- K Damodaran

The Growth of Islamic thought in India- Dr Tharachand

Cochin State Manual- C Achutha Menon

Courtesy

52

53

54

38

A bird who had lived with her husband for 40 years is subjected to husbandrsquos suspicion for lying two eggs during one day and she gets thrown out of the nest The bird pleads prophet Muhammed to convince her husband that she was innocent The prophet replies that he would end her distress if she could bring her husband to his presence The bird says that he wouldnrsquot come if she asks and says the prophet should send one of his men to which prophet asks the whereabouts of her husband The bird says that it is beyond the tall Jabal Khubais and beyond Jabal Noor and beyond a field in a hill called Thurisina Mala where prophet Moosa was born The prophet sends Bilal to fetch the male bird Bilal went there and called the birdrsquos name twice but the bird pretended that he didnrsquot hear it When Bilal got angry and called for the third time the bird showed its beak outside and asked Bilal with arrogance- ldquowho are you you kid who called me by my namerdquo When Bilal said that prophet Muhammed send him Akbar Sadhaka- the bird replied that he knew all the 312 prophets but he he hadnrsquot heard about Bilalrsquos prophet and asks him to tell his prophet that Akbar Sadaka is calling him Bilal returns and tells this to the prophet and he sends Umar Akbar Sadaka repeats whatever was said to Bilal Then the prophet thinks that if his son in law Ali was there he would have brought the bird there Ali was at a distance of 93 days gone for a battle Ali knows about Muhammedrsquos thought through dream Ali arrives at the prophetrsquos presence during Subhi morning prayer on his horse named Dul Dul It happened so because Allah asked Jibreel to shrink the earth Ali goes in search of Akbar Sadaka When Akbar Sadaka didnrsquot listen for the first two calls Ali called him for the third time in a manner that the sky and earth shivered Akbar Sadaka called Ali as Chinkapuliyar (the lion Ali) The bird said the same things as before to Ali also Ali replied that Muhammed is the 313th prophet Then the bird asked him if there was a prophet like that why was he not keeping the fourth veda in tact When Ali asked him to explain he said that the dear daughter of a sahabi named Ibnu Ubaidulla was kidnapped by Ifreeth jinn on the 3rd day of her birth and she is being brought up as an infidel for the last 16 years Why is that your prophet is not able to save herAli after hearing this marches towards King Ifreethrsquos fort There is a cave covered with a huge stone on the right side of Thurishina hill

The Story

39

It is written on it that if a human being enters into the cave he will be burnt to ashes Ali ties his horse on the stone itself and enters the fort Then Ali sees a large ocean and two huge serpents guarding it Those serpents recognizes Ali The serpents gets Ali into the fort on some conditions Then Ali sees a tree The tree tries to send Ali back but he doesnrsquot listen The tree gives keys for all the seven forts to Ali on some conditions Ali witnesses perplexing sights on opening every fort In the seventh fort Ali sees the girl who was abducted by Ifreeth guarded by a jinn Ali wakes her up Th girl says that only Ali from Mecca could enter the fort like he did She says that Ifreeth had gone for a hunting party and the sounds of his return could be heard Ifreeth on entering sees that all the forts were open and asks the girl about it Ifreeth says that he could smell man he could smell Ali When he screams and boasts that if he sees Ali he would burn him to ashes Ali jumps in front of him Ali asks Ifreeth to believe in islam but Ifreeth resents Ali then fights with the Kingrsquos guards In the end Ifreeth falls like the Uhdu hill Ali takes the girl along with him and reaches the place where Akbar Sadaka lives With the first call itself the bird greats him with saying ldquolabbaykum labbaykum labbaykumrdquo Akbar Sadaka goes along with Ali towards prophetrsquos presence saying that he is now convinced that Muhammed is the prophet Akbar Sadaka tells the prophet about his suspicion on his wife The prophet replied that it was a Kudrath (blessing from Allah) and the bird gets convinced Akbar Sadaka asks the prophet for forgiveness He takes his spouse along with him to the nest Ibnu Ubaidullarsquos daughter describes all the events happened in while she was kept in the fort In this fashion the story in the song ends happily

40

One of the most notable period in the Malayalam literature begins with Kilipattu Even though Thunjathu Ezhuthachan was the central point of this stream there are many other kinds of works like Champukkal Aattakathakal and Thullalukal Many kilippattu were written after Thunjan Even though Kilipattu are written like a bird is made to sing there are other songs in which goose coil and beetle sing the song They also could be included in the category of Kilipattu In the Akbar Sadaka song the bird asks the prophet Bilal Umar and Ali two ethical questions in poetic form The bird talks to each one of them The song could be read as praising chastity of woman Even though in the beginning the bird talks down of Muhammed in the end he apologizes and does as the prophet says Unlike Ezhuthachan who used sophisticated verses to talk about the ethical issues Naduthopil has used some perspectives which existed then and wrote about some philosophies in a not so serious manner Pakshipattu could be seen as a Mappila version of Kilipattu Those who blame Pakshipattu for contempt of the prophet should rethink based on what is said above

Kilipattu

41

Pakshipattu is a story about the loss of faith and replacement of it Stories about miracles were always used from the ancient times to spread religious belief Almost every prophet who were mentioned in Quran had many miracles associated with them They were meant to make the people of their times believe that the prophet is capable of doing things with the blessing from Allah which are not possible by normal people Many of the miracles were very majestic like splitting of the moon during Muhammedrsquos time and like the ocean split and made way for Moses There is a story about Cheraman King in Kerala who lived during the same time during when the prophet was alive that he saw the moon splitting and he converted to Islam These stories are intented make people believe that there is a power which could do any thing things majestic and beyond what they could think of In the story of Akbar Sadaka initially when the bird is asked to come see the prophet he talks down on him saying that he didnrsquot know about a prophet named Muhammed If there was a prophet named Muhammed why would such a dare thing happen like what Ifreeth did How would it happen so that daughter of a sahabi was taken away when she was just 3 days old and now itrsquos 16 years she had been held in captivity and kept as an infidel by a jinn Akbar Sadaka has lost faith in Muhammed that he was the prophet of Allah and Ali is engaged in a mission to restore it Ali enters the forbidden cave and encounters many supernatural occurrences like talking snake with 80 hoods and talking trees When he opens the forts by the keys given by the tree he sees many more miracles like fire by its own net which gets thrown by its own arrow which gets shot by its own and a wand which hits by its own afort in which a thousand women were sleeping while standing a thousand women were sleeping while sitting a thousand women were laying and sleeping Finally when he meets Ifreeth he is defeating a Waseer (guard) of Ifreeth who is 40 times bigger than Ali who had eaten 40 camels and drank 7 barrels of water Ali throws him thousands of yards up in the sky On falling down the Waseer says that if Ali catches him so that he wont die he would believe in islam Ali saves Waseer but he still doesnrsquot keep his word Ali throws him up again This time also when coming down the Waseer says the same Ali trusts him again but Allah sends Jibreel to strike Alirsquos hand so that

Story of Faith

42

the Waseer falls down and no more cheats Ali When Ali is back along with the girl a deed which would not have been possible if not for blessing from Allah and knowledge of Muhammed and valiance of Ali Akbar Sadaka becomes convinced that Muhammed is Allahrsquos prophet His faith in Muhammed and Islam is restored He goes to Muhammedrsquos presence and asks his question that how could his wife lay an egg which is not his Muhammed assures him that his wife is innocent and it was a blessing from Allah Akbar Sadaka gets convinced because it is Allahrsquos prophet who have said so He has restored his trust in his wife also

43

Shias are a group of Muslims who give more importance to Ali than other Khalifas Ali was the fourth Khalifa and one of Muhammedrsquos first disciples He was prophetrsquos close relative and used to write down Vahiyu (messages of Quran revealed to Muhammed through Jibreel from Allah)for him He was one among the ten people whom the prophet gave news of assured entry to heaven Alirsquos mother had given him the name Haider which means lion But he was known in the name Ali (one who is in heights)which his father called him Ali grew up in Muhammedrsquos house under his guidance It helped him to learn good characteristics early in life He didnrsquot lower his head in front of any idols when idol worship was very prominent in Mecca It was the prophetrsquos wife Khadeeja who believed in Muhammed first and second it was Ali The brave Ali was ready to die protecting Muhammed The prophet had married his youngest daughter Fathima to Ali Ali had fought in the battles of Badr Uhud Hantak Khaibar and Hunain In his last days the prophet came to the mosque supporting his hand on Alirsquos shoulder Ali had a main role in the death ceremony of the prophet Historians records that Ali had expectation that prophet would select him as his successor Knowledge bravery justice and simple life were some of his qualities He had every means to lead a luxurious life but he didnrsquot lead one He bought the same kind of dress for him self and his servant He went to the market himself and carried things from there to home by himself He lead a very simple life

There are several reasons for Alirsquos rule as the fourth Khalifa not being a complete success Many had lead an opulent life because of the prosperous times before Many people turned against Ali who instructed a simple life and strict control in money transactions So he didnrsquot get the support of people who wanted a luxurious life Another reason is the indiscipline of people who were with Ali Some people deliberately tried to create trouble Ibn Sabu was the one behind that Constant attempts were made to evoke the emotions of blind favoritism and person worship which Islam strongly forbids among people which made them to hate each other Propaganda that Ali being close relative was the righteous successor of Muhammed to be the first Khalifa and that right was snatched

Alirsquos history

44

away from him was spread by them Even though Ali publicly and clearly denied that claim in places like Egypt Bazra Koofa and Yemen wrong thoughts got spread Efforts of enemies of Islam to attack the religion from within itself started to see success Troubles grew as because of the differences in thinking and polarizations Tendencies of animosity created problem like in the time of Uzman The group of people who stood for Ali naturally portrayed his character in a higher position It is a result of this that a group among world Muslims do glorify Ali Viewing from this back ground pakshipattu have influenced Kerala Muslims in Shiaism

45

Naduthoppilrsquos Pakshipattu have faced a lot of criticisms from the beginning Some scholars have even banned reading it because it tells a fictitious story about the prophet The criticisms are that there is no such an event in the history and it is non-islamic and it would create misconceptions in the society All these criticisms should be looked upon but there is another dimension to it which everybody agrees that is itrsquos popularity This is a song which have been read sung and enjoyed by the common muslim a lot Thousands of its copies got printed Clarity in language simplicity in representation appropriate abstractions and augmentations and crystal clear language are the qualities of PakshipattuIt became popular because it is entertaining The male bird expelled his wife because he had doubt in her chastity His need to save the girl in Ifreethrsquos fort reflects his opinion to protect womanrsquos morality Ali does this adventure because he recognizes it The issue which the female bird raises in front of the prophet is also the same The song suggests that man and woman should trust each other

Criticisms

46

Pakshipattu is full of awesome picturisations The age of Akbar Sadaka is not mentioned in pakshipattu The poet gives us clues to guess it in a strange and beautiful way

പേിശിൽ ഈ ഭമിയിൽ ിൽകലകല കാലതലതല പേിവശാതലത ഭമി ഞാൻ അഞലച ിറം കണലട മലപിാൽ ഭമി അതല വപാല ിറമായി പിലവയാ ഭമി അതല വവളലളിതലതറയായി വവളലളിതലതറരപായി വചലപതറയായി വചലപതറരപായി ഇേലപ തറയായി മണലണതറയായിടലടഞലച റലറാണലടായി (I have seen earth in five colors It was golden in the beginning Then it became silver Then it turned bronze and then iron It has been 500 years since it has turned earth colored)

The scientific basis of this transformation should be questioned But the transformation of time and space have been beautifully illustrated in these lines If inspiring awe in the readerrsquos mind is an element of beauty in literature Naduthopil have brought his readers to the bring of itാലലപത ചവിടലട വകാണലവടതലതി ഇമാമലി (Imamali reached in just forty steps) അലതവിസലേലതിതമായി കിടകലകല കടൽ (the sea which extends till infinity) അതിലവറ കാവൽകലകാോയി േണലട ാഗങലങൾ ആ ാഗങലങളവട വലപലപം ഉദയമാം വതാടലട അസലതമം വവേയാണല (it is guarded by two snakes the length of those snakes extends from sunrise to sunset) These lines remind us of Muhyudheen Mala

ആകാശതലതിൻ മീവത ഭമികലക താവഴയം അവവേവകാടിീളം അതലതിേയരളലലാവർ (The one whose size of flag is from above the sky to below the earth)

To provide thought which guide you to infinity is characteristic of Quran It may be Quranic influence that lead mappila poets to use that kind of imagination The snake called Ibnu Umair in the song has 80 heads and 80 hoods Ali crosses the ocean sitting on it Ibnu Umair tells the marvels of the fort like this

Imagination in the Song

47

തനനാലെ കതതനന വാളണടാ കകാടടയിൽ തനനാെടികകനന ദണടണടാകകാടടയിൽ തനനാലെ കതതനന തീയണടാ കകാടടയിൽതനനാലെ വീശനന വെയണടാ കകാടടയിൽ(In the fort there is a sword which strikes by its own a pole which hits by its own a fire which burns by its own and a net which gets thrown by its own )

Magic in depiction not scientific reality is becoming evident in these lines Minds of readers and listeners get lit with wonder The depiction of things inside Ifreethrsquos fort makes evident the dangers and adventure Ali has to go through to save the girl For this poets have been using myths proverbs and supernatural powers since centuries This unique method of depiction leads the song to fulfill its purpose

48

Ali fights bravely to protect the fourth Veda Alirsquos bravery becomes evident only when the reader is convinced of his enemyrsquos huge power In Miltonrsquos world classic Paradise Lost the poet depicts devil as one with extraordinary power it was to show the greatest might of God A human level representation of that is shown in pakshipattu Even when it is agreed that the events in this story are impossible the poet tells a truth which the human race has to be convinced which is to bring purity in life The reading of Naduthoppilrsquos Pakshipattu becomes creative only when that is understood Using the secondary imagination which Coleridge says genius people possess like Aristotle had proved before imagination becomes creative this could be experienced by the reader on careful reading of Pakshipattu Like moral stories and parables the poet presents Pakshipattu Writers write stories and songs like parables to present philosophies

The prophetrsquos philosophy that even a bird should be given justice should be noticed It shouldnrsquot be meant that Pakshipattu is completely righteous There are attempts to patronize great men like Bilal and Umar who had led a saintly life The song even patronizes prophet Muhammed who is called the Darling of the Mankind But when he realizes his mistake Akbar Sadaka asks for forgiveness The poet in his excitement to praise Ali would have forgotten and written things which shouldnrsquot have been written It would be appropriate for the reader to forgive the poet for the prophetrsquos teaching was to forgive even your enemy

Message in the Song

49

There are few things which are entirely non-Islamic in Pakshipattu They shouldnrsquot by any means could be justified The serpents who guard the sea asks a favor in return of helping him cross the sea The serpents says- ldquoYou are the one who gives the card to enter paradise during the day of Khiyamat give us also cards during that dayrdquo Ali replies that he would give him a great card This is completely wrong according to Islamic principles because even the prophet canrsquot decide who enters heaven So those lines are absurd The concept that tree bends for men has beauty It is okay if its a display of respect but its impossible according to Islam The tree also has a wish since it is a Sunnath for muslims to brush teeth the tree asks to give him that Sunnath This even is also not possible In the end of the song the poet pleads to Allah to forgive him for any mistakes in the song he had committed

Errors

50

Mahathaya Mappila Sahithya Paramparyam- C N Ahammed Moulavi K K Muhammed Abdul Kareem

Mappila Shaili- N K A Latheef

Muslim Samoohika Jeevitham Malayala Novalil- Jamal Kochangadi

Pakshipattu Oru Punarvayana- Ibrahim Bevinja

Muslimingalum Kerala Samskaravum- P K Muhammed Kunji

Mappila Muslims of Kerala- Rollan E Miller

Islam in Southern India- W P Warren

Mappilapattinte Thayverukal- V K Kutty

Arabi Sahithyam- Prof V Muhammedali

Onninte darshanam- M N Karassery

Kozhikotte Muslimkalude Charithram- Parapil Muhamed Koya

Islam VIjnana Kosham

Keralathinte Samskarika Charithram- P K Gopala Krishnan

Bibliography

51

Mr M A Abdu Rahman

Prof Abdul Satar

Mr Abdulla Mogral

Mr V Abdul Gafoor

Social Revolution in a Kerala Village- Dr A Ayyappan

The Cultural Heritage in ndia- Edited by haridas Bhatacharya

Bharateeya Chinta- K Damodaran

The Growth of Islamic thought in India- Dr Tharachand

Cochin State Manual- C Achutha Menon

Courtesy

52

53

54

39

It is written on it that if a human being enters into the cave he will be burnt to ashes Ali ties his horse on the stone itself and enters the fort Then Ali sees a large ocean and two huge serpents guarding it Those serpents recognizes Ali The serpents gets Ali into the fort on some conditions Then Ali sees a tree The tree tries to send Ali back but he doesnrsquot listen The tree gives keys for all the seven forts to Ali on some conditions Ali witnesses perplexing sights on opening every fort In the seventh fort Ali sees the girl who was abducted by Ifreeth guarded by a jinn Ali wakes her up Th girl says that only Ali from Mecca could enter the fort like he did She says that Ifreeth had gone for a hunting party and the sounds of his return could be heard Ifreeth on entering sees that all the forts were open and asks the girl about it Ifreeth says that he could smell man he could smell Ali When he screams and boasts that if he sees Ali he would burn him to ashes Ali jumps in front of him Ali asks Ifreeth to believe in islam but Ifreeth resents Ali then fights with the Kingrsquos guards In the end Ifreeth falls like the Uhdu hill Ali takes the girl along with him and reaches the place where Akbar Sadaka lives With the first call itself the bird greats him with saying ldquolabbaykum labbaykum labbaykumrdquo Akbar Sadaka goes along with Ali towards prophetrsquos presence saying that he is now convinced that Muhammed is the prophet Akbar Sadaka tells the prophet about his suspicion on his wife The prophet replied that it was a Kudrath (blessing from Allah) and the bird gets convinced Akbar Sadaka asks the prophet for forgiveness He takes his spouse along with him to the nest Ibnu Ubaidullarsquos daughter describes all the events happened in while she was kept in the fort In this fashion the story in the song ends happily

40

One of the most notable period in the Malayalam literature begins with Kilipattu Even though Thunjathu Ezhuthachan was the central point of this stream there are many other kinds of works like Champukkal Aattakathakal and Thullalukal Many kilippattu were written after Thunjan Even though Kilipattu are written like a bird is made to sing there are other songs in which goose coil and beetle sing the song They also could be included in the category of Kilipattu In the Akbar Sadaka song the bird asks the prophet Bilal Umar and Ali two ethical questions in poetic form The bird talks to each one of them The song could be read as praising chastity of woman Even though in the beginning the bird talks down of Muhammed in the end he apologizes and does as the prophet says Unlike Ezhuthachan who used sophisticated verses to talk about the ethical issues Naduthopil has used some perspectives which existed then and wrote about some philosophies in a not so serious manner Pakshipattu could be seen as a Mappila version of Kilipattu Those who blame Pakshipattu for contempt of the prophet should rethink based on what is said above

Kilipattu

41

Pakshipattu is a story about the loss of faith and replacement of it Stories about miracles were always used from the ancient times to spread religious belief Almost every prophet who were mentioned in Quran had many miracles associated with them They were meant to make the people of their times believe that the prophet is capable of doing things with the blessing from Allah which are not possible by normal people Many of the miracles were very majestic like splitting of the moon during Muhammedrsquos time and like the ocean split and made way for Moses There is a story about Cheraman King in Kerala who lived during the same time during when the prophet was alive that he saw the moon splitting and he converted to Islam These stories are intented make people believe that there is a power which could do any thing things majestic and beyond what they could think of In the story of Akbar Sadaka initially when the bird is asked to come see the prophet he talks down on him saying that he didnrsquot know about a prophet named Muhammed If there was a prophet named Muhammed why would such a dare thing happen like what Ifreeth did How would it happen so that daughter of a sahabi was taken away when she was just 3 days old and now itrsquos 16 years she had been held in captivity and kept as an infidel by a jinn Akbar Sadaka has lost faith in Muhammed that he was the prophet of Allah and Ali is engaged in a mission to restore it Ali enters the forbidden cave and encounters many supernatural occurrences like talking snake with 80 hoods and talking trees When he opens the forts by the keys given by the tree he sees many more miracles like fire by its own net which gets thrown by its own arrow which gets shot by its own and a wand which hits by its own afort in which a thousand women were sleeping while standing a thousand women were sleeping while sitting a thousand women were laying and sleeping Finally when he meets Ifreeth he is defeating a Waseer (guard) of Ifreeth who is 40 times bigger than Ali who had eaten 40 camels and drank 7 barrels of water Ali throws him thousands of yards up in the sky On falling down the Waseer says that if Ali catches him so that he wont die he would believe in islam Ali saves Waseer but he still doesnrsquot keep his word Ali throws him up again This time also when coming down the Waseer says the same Ali trusts him again but Allah sends Jibreel to strike Alirsquos hand so that

Story of Faith

42

the Waseer falls down and no more cheats Ali When Ali is back along with the girl a deed which would not have been possible if not for blessing from Allah and knowledge of Muhammed and valiance of Ali Akbar Sadaka becomes convinced that Muhammed is Allahrsquos prophet His faith in Muhammed and Islam is restored He goes to Muhammedrsquos presence and asks his question that how could his wife lay an egg which is not his Muhammed assures him that his wife is innocent and it was a blessing from Allah Akbar Sadaka gets convinced because it is Allahrsquos prophet who have said so He has restored his trust in his wife also

43

Shias are a group of Muslims who give more importance to Ali than other Khalifas Ali was the fourth Khalifa and one of Muhammedrsquos first disciples He was prophetrsquos close relative and used to write down Vahiyu (messages of Quran revealed to Muhammed through Jibreel from Allah)for him He was one among the ten people whom the prophet gave news of assured entry to heaven Alirsquos mother had given him the name Haider which means lion But he was known in the name Ali (one who is in heights)which his father called him Ali grew up in Muhammedrsquos house under his guidance It helped him to learn good characteristics early in life He didnrsquot lower his head in front of any idols when idol worship was very prominent in Mecca It was the prophetrsquos wife Khadeeja who believed in Muhammed first and second it was Ali The brave Ali was ready to die protecting Muhammed The prophet had married his youngest daughter Fathima to Ali Ali had fought in the battles of Badr Uhud Hantak Khaibar and Hunain In his last days the prophet came to the mosque supporting his hand on Alirsquos shoulder Ali had a main role in the death ceremony of the prophet Historians records that Ali had expectation that prophet would select him as his successor Knowledge bravery justice and simple life were some of his qualities He had every means to lead a luxurious life but he didnrsquot lead one He bought the same kind of dress for him self and his servant He went to the market himself and carried things from there to home by himself He lead a very simple life

There are several reasons for Alirsquos rule as the fourth Khalifa not being a complete success Many had lead an opulent life because of the prosperous times before Many people turned against Ali who instructed a simple life and strict control in money transactions So he didnrsquot get the support of people who wanted a luxurious life Another reason is the indiscipline of people who were with Ali Some people deliberately tried to create trouble Ibn Sabu was the one behind that Constant attempts were made to evoke the emotions of blind favoritism and person worship which Islam strongly forbids among people which made them to hate each other Propaganda that Ali being close relative was the righteous successor of Muhammed to be the first Khalifa and that right was snatched

Alirsquos history

44

away from him was spread by them Even though Ali publicly and clearly denied that claim in places like Egypt Bazra Koofa and Yemen wrong thoughts got spread Efforts of enemies of Islam to attack the religion from within itself started to see success Troubles grew as because of the differences in thinking and polarizations Tendencies of animosity created problem like in the time of Uzman The group of people who stood for Ali naturally portrayed his character in a higher position It is a result of this that a group among world Muslims do glorify Ali Viewing from this back ground pakshipattu have influenced Kerala Muslims in Shiaism

45

Naduthoppilrsquos Pakshipattu have faced a lot of criticisms from the beginning Some scholars have even banned reading it because it tells a fictitious story about the prophet The criticisms are that there is no such an event in the history and it is non-islamic and it would create misconceptions in the society All these criticisms should be looked upon but there is another dimension to it which everybody agrees that is itrsquos popularity This is a song which have been read sung and enjoyed by the common muslim a lot Thousands of its copies got printed Clarity in language simplicity in representation appropriate abstractions and augmentations and crystal clear language are the qualities of PakshipattuIt became popular because it is entertaining The male bird expelled his wife because he had doubt in her chastity His need to save the girl in Ifreethrsquos fort reflects his opinion to protect womanrsquos morality Ali does this adventure because he recognizes it The issue which the female bird raises in front of the prophet is also the same The song suggests that man and woman should trust each other

Criticisms

46

Pakshipattu is full of awesome picturisations The age of Akbar Sadaka is not mentioned in pakshipattu The poet gives us clues to guess it in a strange and beautiful way

പേിശിൽ ഈ ഭമിയിൽ ിൽകലകല കാലതലതല പേിവശാതലത ഭമി ഞാൻ അഞലച ിറം കണലട മലപിാൽ ഭമി അതല വപാല ിറമായി പിലവയാ ഭമി അതല വവളലളിതലതറയായി വവളലളിതലതറരപായി വചലപതറയായി വചലപതറരപായി ഇേലപ തറയായി മണലണതറയായിടലടഞലച റലറാണലടായി (I have seen earth in five colors It was golden in the beginning Then it became silver Then it turned bronze and then iron It has been 500 years since it has turned earth colored)

The scientific basis of this transformation should be questioned But the transformation of time and space have been beautifully illustrated in these lines If inspiring awe in the readerrsquos mind is an element of beauty in literature Naduthopil have brought his readers to the bring of itാലലപത ചവിടലട വകാണലവടതലതി ഇമാമലി (Imamali reached in just forty steps) അലതവിസലേലതിതമായി കിടകലകല കടൽ (the sea which extends till infinity) അതിലവറ കാവൽകലകാോയി േണലട ാഗങലങൾ ആ ാഗങലങളവട വലപലപം ഉദയമാം വതാടലട അസലതമം വവേയാണല (it is guarded by two snakes the length of those snakes extends from sunrise to sunset) These lines remind us of Muhyudheen Mala

ആകാശതലതിൻ മീവത ഭമികലക താവഴയം അവവേവകാടിീളം അതലതിേയരളലലാവർ (The one whose size of flag is from above the sky to below the earth)

To provide thought which guide you to infinity is characteristic of Quran It may be Quranic influence that lead mappila poets to use that kind of imagination The snake called Ibnu Umair in the song has 80 heads and 80 hoods Ali crosses the ocean sitting on it Ibnu Umair tells the marvels of the fort like this

Imagination in the Song

47

തനനാലെ കതതനന വാളണടാ കകാടടയിൽ തനനാെടികകനന ദണടണടാകകാടടയിൽ തനനാലെ കതതനന തീയണടാ കകാടടയിൽതനനാലെ വീശനന വെയണടാ കകാടടയിൽ(In the fort there is a sword which strikes by its own a pole which hits by its own a fire which burns by its own and a net which gets thrown by its own )

Magic in depiction not scientific reality is becoming evident in these lines Minds of readers and listeners get lit with wonder The depiction of things inside Ifreethrsquos fort makes evident the dangers and adventure Ali has to go through to save the girl For this poets have been using myths proverbs and supernatural powers since centuries This unique method of depiction leads the song to fulfill its purpose

48

Ali fights bravely to protect the fourth Veda Alirsquos bravery becomes evident only when the reader is convinced of his enemyrsquos huge power In Miltonrsquos world classic Paradise Lost the poet depicts devil as one with extraordinary power it was to show the greatest might of God A human level representation of that is shown in pakshipattu Even when it is agreed that the events in this story are impossible the poet tells a truth which the human race has to be convinced which is to bring purity in life The reading of Naduthoppilrsquos Pakshipattu becomes creative only when that is understood Using the secondary imagination which Coleridge says genius people possess like Aristotle had proved before imagination becomes creative this could be experienced by the reader on careful reading of Pakshipattu Like moral stories and parables the poet presents Pakshipattu Writers write stories and songs like parables to present philosophies

The prophetrsquos philosophy that even a bird should be given justice should be noticed It shouldnrsquot be meant that Pakshipattu is completely righteous There are attempts to patronize great men like Bilal and Umar who had led a saintly life The song even patronizes prophet Muhammed who is called the Darling of the Mankind But when he realizes his mistake Akbar Sadaka asks for forgiveness The poet in his excitement to praise Ali would have forgotten and written things which shouldnrsquot have been written It would be appropriate for the reader to forgive the poet for the prophetrsquos teaching was to forgive even your enemy

Message in the Song

49

There are few things which are entirely non-Islamic in Pakshipattu They shouldnrsquot by any means could be justified The serpents who guard the sea asks a favor in return of helping him cross the sea The serpents says- ldquoYou are the one who gives the card to enter paradise during the day of Khiyamat give us also cards during that dayrdquo Ali replies that he would give him a great card This is completely wrong according to Islamic principles because even the prophet canrsquot decide who enters heaven So those lines are absurd The concept that tree bends for men has beauty It is okay if its a display of respect but its impossible according to Islam The tree also has a wish since it is a Sunnath for muslims to brush teeth the tree asks to give him that Sunnath This even is also not possible In the end of the song the poet pleads to Allah to forgive him for any mistakes in the song he had committed

Errors

50

Mahathaya Mappila Sahithya Paramparyam- C N Ahammed Moulavi K K Muhammed Abdul Kareem

Mappila Shaili- N K A Latheef

Muslim Samoohika Jeevitham Malayala Novalil- Jamal Kochangadi

Pakshipattu Oru Punarvayana- Ibrahim Bevinja

Muslimingalum Kerala Samskaravum- P K Muhammed Kunji

Mappila Muslims of Kerala- Rollan E Miller

Islam in Southern India- W P Warren

Mappilapattinte Thayverukal- V K Kutty

Arabi Sahithyam- Prof V Muhammedali

Onninte darshanam- M N Karassery

Kozhikotte Muslimkalude Charithram- Parapil Muhamed Koya

Islam VIjnana Kosham

Keralathinte Samskarika Charithram- P K Gopala Krishnan

Bibliography

51

Mr M A Abdu Rahman

Prof Abdul Satar

Mr Abdulla Mogral

Mr V Abdul Gafoor

Social Revolution in a Kerala Village- Dr A Ayyappan

The Cultural Heritage in ndia- Edited by haridas Bhatacharya

Bharateeya Chinta- K Damodaran

The Growth of Islamic thought in India- Dr Tharachand

Cochin State Manual- C Achutha Menon

Courtesy

52

53

54

40

One of the most notable period in the Malayalam literature begins with Kilipattu Even though Thunjathu Ezhuthachan was the central point of this stream there are many other kinds of works like Champukkal Aattakathakal and Thullalukal Many kilippattu were written after Thunjan Even though Kilipattu are written like a bird is made to sing there are other songs in which goose coil and beetle sing the song They also could be included in the category of Kilipattu In the Akbar Sadaka song the bird asks the prophet Bilal Umar and Ali two ethical questions in poetic form The bird talks to each one of them The song could be read as praising chastity of woman Even though in the beginning the bird talks down of Muhammed in the end he apologizes and does as the prophet says Unlike Ezhuthachan who used sophisticated verses to talk about the ethical issues Naduthopil has used some perspectives which existed then and wrote about some philosophies in a not so serious manner Pakshipattu could be seen as a Mappila version of Kilipattu Those who blame Pakshipattu for contempt of the prophet should rethink based on what is said above

Kilipattu

41

Pakshipattu is a story about the loss of faith and replacement of it Stories about miracles were always used from the ancient times to spread religious belief Almost every prophet who were mentioned in Quran had many miracles associated with them They were meant to make the people of their times believe that the prophet is capable of doing things with the blessing from Allah which are not possible by normal people Many of the miracles were very majestic like splitting of the moon during Muhammedrsquos time and like the ocean split and made way for Moses There is a story about Cheraman King in Kerala who lived during the same time during when the prophet was alive that he saw the moon splitting and he converted to Islam These stories are intented make people believe that there is a power which could do any thing things majestic and beyond what they could think of In the story of Akbar Sadaka initially when the bird is asked to come see the prophet he talks down on him saying that he didnrsquot know about a prophet named Muhammed If there was a prophet named Muhammed why would such a dare thing happen like what Ifreeth did How would it happen so that daughter of a sahabi was taken away when she was just 3 days old and now itrsquos 16 years she had been held in captivity and kept as an infidel by a jinn Akbar Sadaka has lost faith in Muhammed that he was the prophet of Allah and Ali is engaged in a mission to restore it Ali enters the forbidden cave and encounters many supernatural occurrences like talking snake with 80 hoods and talking trees When he opens the forts by the keys given by the tree he sees many more miracles like fire by its own net which gets thrown by its own arrow which gets shot by its own and a wand which hits by its own afort in which a thousand women were sleeping while standing a thousand women were sleeping while sitting a thousand women were laying and sleeping Finally when he meets Ifreeth he is defeating a Waseer (guard) of Ifreeth who is 40 times bigger than Ali who had eaten 40 camels and drank 7 barrels of water Ali throws him thousands of yards up in the sky On falling down the Waseer says that if Ali catches him so that he wont die he would believe in islam Ali saves Waseer but he still doesnrsquot keep his word Ali throws him up again This time also when coming down the Waseer says the same Ali trusts him again but Allah sends Jibreel to strike Alirsquos hand so that

Story of Faith

42

the Waseer falls down and no more cheats Ali When Ali is back along with the girl a deed which would not have been possible if not for blessing from Allah and knowledge of Muhammed and valiance of Ali Akbar Sadaka becomes convinced that Muhammed is Allahrsquos prophet His faith in Muhammed and Islam is restored He goes to Muhammedrsquos presence and asks his question that how could his wife lay an egg which is not his Muhammed assures him that his wife is innocent and it was a blessing from Allah Akbar Sadaka gets convinced because it is Allahrsquos prophet who have said so He has restored his trust in his wife also

43

Shias are a group of Muslims who give more importance to Ali than other Khalifas Ali was the fourth Khalifa and one of Muhammedrsquos first disciples He was prophetrsquos close relative and used to write down Vahiyu (messages of Quran revealed to Muhammed through Jibreel from Allah)for him He was one among the ten people whom the prophet gave news of assured entry to heaven Alirsquos mother had given him the name Haider which means lion But he was known in the name Ali (one who is in heights)which his father called him Ali grew up in Muhammedrsquos house under his guidance It helped him to learn good characteristics early in life He didnrsquot lower his head in front of any idols when idol worship was very prominent in Mecca It was the prophetrsquos wife Khadeeja who believed in Muhammed first and second it was Ali The brave Ali was ready to die protecting Muhammed The prophet had married his youngest daughter Fathima to Ali Ali had fought in the battles of Badr Uhud Hantak Khaibar and Hunain In his last days the prophet came to the mosque supporting his hand on Alirsquos shoulder Ali had a main role in the death ceremony of the prophet Historians records that Ali had expectation that prophet would select him as his successor Knowledge bravery justice and simple life were some of his qualities He had every means to lead a luxurious life but he didnrsquot lead one He bought the same kind of dress for him self and his servant He went to the market himself and carried things from there to home by himself He lead a very simple life

There are several reasons for Alirsquos rule as the fourth Khalifa not being a complete success Many had lead an opulent life because of the prosperous times before Many people turned against Ali who instructed a simple life and strict control in money transactions So he didnrsquot get the support of people who wanted a luxurious life Another reason is the indiscipline of people who were with Ali Some people deliberately tried to create trouble Ibn Sabu was the one behind that Constant attempts were made to evoke the emotions of blind favoritism and person worship which Islam strongly forbids among people which made them to hate each other Propaganda that Ali being close relative was the righteous successor of Muhammed to be the first Khalifa and that right was snatched

Alirsquos history

44

away from him was spread by them Even though Ali publicly and clearly denied that claim in places like Egypt Bazra Koofa and Yemen wrong thoughts got spread Efforts of enemies of Islam to attack the religion from within itself started to see success Troubles grew as because of the differences in thinking and polarizations Tendencies of animosity created problem like in the time of Uzman The group of people who stood for Ali naturally portrayed his character in a higher position It is a result of this that a group among world Muslims do glorify Ali Viewing from this back ground pakshipattu have influenced Kerala Muslims in Shiaism

45

Naduthoppilrsquos Pakshipattu have faced a lot of criticisms from the beginning Some scholars have even banned reading it because it tells a fictitious story about the prophet The criticisms are that there is no such an event in the history and it is non-islamic and it would create misconceptions in the society All these criticisms should be looked upon but there is another dimension to it which everybody agrees that is itrsquos popularity This is a song which have been read sung and enjoyed by the common muslim a lot Thousands of its copies got printed Clarity in language simplicity in representation appropriate abstractions and augmentations and crystal clear language are the qualities of PakshipattuIt became popular because it is entertaining The male bird expelled his wife because he had doubt in her chastity His need to save the girl in Ifreethrsquos fort reflects his opinion to protect womanrsquos morality Ali does this adventure because he recognizes it The issue which the female bird raises in front of the prophet is also the same The song suggests that man and woman should trust each other

Criticisms

46

Pakshipattu is full of awesome picturisations The age of Akbar Sadaka is not mentioned in pakshipattu The poet gives us clues to guess it in a strange and beautiful way

പേിശിൽ ഈ ഭമിയിൽ ിൽകലകല കാലതലതല പേിവശാതലത ഭമി ഞാൻ അഞലച ിറം കണലട മലപിാൽ ഭമി അതല വപാല ിറമായി പിലവയാ ഭമി അതല വവളലളിതലതറയായി വവളലളിതലതറരപായി വചലപതറയായി വചലപതറരപായി ഇേലപ തറയായി മണലണതറയായിടലടഞലച റലറാണലടായി (I have seen earth in five colors It was golden in the beginning Then it became silver Then it turned bronze and then iron It has been 500 years since it has turned earth colored)

The scientific basis of this transformation should be questioned But the transformation of time and space have been beautifully illustrated in these lines If inspiring awe in the readerrsquos mind is an element of beauty in literature Naduthopil have brought his readers to the bring of itാലലപത ചവിടലട വകാണലവടതലതി ഇമാമലി (Imamali reached in just forty steps) അലതവിസലേലതിതമായി കിടകലകല കടൽ (the sea which extends till infinity) അതിലവറ കാവൽകലകാോയി േണലട ാഗങലങൾ ആ ാഗങലങളവട വലപലപം ഉദയമാം വതാടലട അസലതമം വവേയാണല (it is guarded by two snakes the length of those snakes extends from sunrise to sunset) These lines remind us of Muhyudheen Mala

ആകാശതലതിൻ മീവത ഭമികലക താവഴയം അവവേവകാടിീളം അതലതിേയരളലലാവർ (The one whose size of flag is from above the sky to below the earth)

To provide thought which guide you to infinity is characteristic of Quran It may be Quranic influence that lead mappila poets to use that kind of imagination The snake called Ibnu Umair in the song has 80 heads and 80 hoods Ali crosses the ocean sitting on it Ibnu Umair tells the marvels of the fort like this

Imagination in the Song

47

തനനാലെ കതതനന വാളണടാ കകാടടയിൽ തനനാെടികകനന ദണടണടാകകാടടയിൽ തനനാലെ കതതനന തീയണടാ കകാടടയിൽതനനാലെ വീശനന വെയണടാ കകാടടയിൽ(In the fort there is a sword which strikes by its own a pole which hits by its own a fire which burns by its own and a net which gets thrown by its own )

Magic in depiction not scientific reality is becoming evident in these lines Minds of readers and listeners get lit with wonder The depiction of things inside Ifreethrsquos fort makes evident the dangers and adventure Ali has to go through to save the girl For this poets have been using myths proverbs and supernatural powers since centuries This unique method of depiction leads the song to fulfill its purpose

48

Ali fights bravely to protect the fourth Veda Alirsquos bravery becomes evident only when the reader is convinced of his enemyrsquos huge power In Miltonrsquos world classic Paradise Lost the poet depicts devil as one with extraordinary power it was to show the greatest might of God A human level representation of that is shown in pakshipattu Even when it is agreed that the events in this story are impossible the poet tells a truth which the human race has to be convinced which is to bring purity in life The reading of Naduthoppilrsquos Pakshipattu becomes creative only when that is understood Using the secondary imagination which Coleridge says genius people possess like Aristotle had proved before imagination becomes creative this could be experienced by the reader on careful reading of Pakshipattu Like moral stories and parables the poet presents Pakshipattu Writers write stories and songs like parables to present philosophies

The prophetrsquos philosophy that even a bird should be given justice should be noticed It shouldnrsquot be meant that Pakshipattu is completely righteous There are attempts to patronize great men like Bilal and Umar who had led a saintly life The song even patronizes prophet Muhammed who is called the Darling of the Mankind But when he realizes his mistake Akbar Sadaka asks for forgiveness The poet in his excitement to praise Ali would have forgotten and written things which shouldnrsquot have been written It would be appropriate for the reader to forgive the poet for the prophetrsquos teaching was to forgive even your enemy

Message in the Song

49

There are few things which are entirely non-Islamic in Pakshipattu They shouldnrsquot by any means could be justified The serpents who guard the sea asks a favor in return of helping him cross the sea The serpents says- ldquoYou are the one who gives the card to enter paradise during the day of Khiyamat give us also cards during that dayrdquo Ali replies that he would give him a great card This is completely wrong according to Islamic principles because even the prophet canrsquot decide who enters heaven So those lines are absurd The concept that tree bends for men has beauty It is okay if its a display of respect but its impossible according to Islam The tree also has a wish since it is a Sunnath for muslims to brush teeth the tree asks to give him that Sunnath This even is also not possible In the end of the song the poet pleads to Allah to forgive him for any mistakes in the song he had committed

Errors

50

Mahathaya Mappila Sahithya Paramparyam- C N Ahammed Moulavi K K Muhammed Abdul Kareem

Mappila Shaili- N K A Latheef

Muslim Samoohika Jeevitham Malayala Novalil- Jamal Kochangadi

Pakshipattu Oru Punarvayana- Ibrahim Bevinja

Muslimingalum Kerala Samskaravum- P K Muhammed Kunji

Mappila Muslims of Kerala- Rollan E Miller

Islam in Southern India- W P Warren

Mappilapattinte Thayverukal- V K Kutty

Arabi Sahithyam- Prof V Muhammedali

Onninte darshanam- M N Karassery

Kozhikotte Muslimkalude Charithram- Parapil Muhamed Koya

Islam VIjnana Kosham

Keralathinte Samskarika Charithram- P K Gopala Krishnan

Bibliography

51

Mr M A Abdu Rahman

Prof Abdul Satar

Mr Abdulla Mogral

Mr V Abdul Gafoor

Social Revolution in a Kerala Village- Dr A Ayyappan

The Cultural Heritage in ndia- Edited by haridas Bhatacharya

Bharateeya Chinta- K Damodaran

The Growth of Islamic thought in India- Dr Tharachand

Cochin State Manual- C Achutha Menon

Courtesy

52

53

54

41

Pakshipattu is a story about the loss of faith and replacement of it Stories about miracles were always used from the ancient times to spread religious belief Almost every prophet who were mentioned in Quran had many miracles associated with them They were meant to make the people of their times believe that the prophet is capable of doing things with the blessing from Allah which are not possible by normal people Many of the miracles were very majestic like splitting of the moon during Muhammedrsquos time and like the ocean split and made way for Moses There is a story about Cheraman King in Kerala who lived during the same time during when the prophet was alive that he saw the moon splitting and he converted to Islam These stories are intented make people believe that there is a power which could do any thing things majestic and beyond what they could think of In the story of Akbar Sadaka initially when the bird is asked to come see the prophet he talks down on him saying that he didnrsquot know about a prophet named Muhammed If there was a prophet named Muhammed why would such a dare thing happen like what Ifreeth did How would it happen so that daughter of a sahabi was taken away when she was just 3 days old and now itrsquos 16 years she had been held in captivity and kept as an infidel by a jinn Akbar Sadaka has lost faith in Muhammed that he was the prophet of Allah and Ali is engaged in a mission to restore it Ali enters the forbidden cave and encounters many supernatural occurrences like talking snake with 80 hoods and talking trees When he opens the forts by the keys given by the tree he sees many more miracles like fire by its own net which gets thrown by its own arrow which gets shot by its own and a wand which hits by its own afort in which a thousand women were sleeping while standing a thousand women were sleeping while sitting a thousand women were laying and sleeping Finally when he meets Ifreeth he is defeating a Waseer (guard) of Ifreeth who is 40 times bigger than Ali who had eaten 40 camels and drank 7 barrels of water Ali throws him thousands of yards up in the sky On falling down the Waseer says that if Ali catches him so that he wont die he would believe in islam Ali saves Waseer but he still doesnrsquot keep his word Ali throws him up again This time also when coming down the Waseer says the same Ali trusts him again but Allah sends Jibreel to strike Alirsquos hand so that

Story of Faith

42

the Waseer falls down and no more cheats Ali When Ali is back along with the girl a deed which would not have been possible if not for blessing from Allah and knowledge of Muhammed and valiance of Ali Akbar Sadaka becomes convinced that Muhammed is Allahrsquos prophet His faith in Muhammed and Islam is restored He goes to Muhammedrsquos presence and asks his question that how could his wife lay an egg which is not his Muhammed assures him that his wife is innocent and it was a blessing from Allah Akbar Sadaka gets convinced because it is Allahrsquos prophet who have said so He has restored his trust in his wife also

43

Shias are a group of Muslims who give more importance to Ali than other Khalifas Ali was the fourth Khalifa and one of Muhammedrsquos first disciples He was prophetrsquos close relative and used to write down Vahiyu (messages of Quran revealed to Muhammed through Jibreel from Allah)for him He was one among the ten people whom the prophet gave news of assured entry to heaven Alirsquos mother had given him the name Haider which means lion But he was known in the name Ali (one who is in heights)which his father called him Ali grew up in Muhammedrsquos house under his guidance It helped him to learn good characteristics early in life He didnrsquot lower his head in front of any idols when idol worship was very prominent in Mecca It was the prophetrsquos wife Khadeeja who believed in Muhammed first and second it was Ali The brave Ali was ready to die protecting Muhammed The prophet had married his youngest daughter Fathima to Ali Ali had fought in the battles of Badr Uhud Hantak Khaibar and Hunain In his last days the prophet came to the mosque supporting his hand on Alirsquos shoulder Ali had a main role in the death ceremony of the prophet Historians records that Ali had expectation that prophet would select him as his successor Knowledge bravery justice and simple life were some of his qualities He had every means to lead a luxurious life but he didnrsquot lead one He bought the same kind of dress for him self and his servant He went to the market himself and carried things from there to home by himself He lead a very simple life

There are several reasons for Alirsquos rule as the fourth Khalifa not being a complete success Many had lead an opulent life because of the prosperous times before Many people turned against Ali who instructed a simple life and strict control in money transactions So he didnrsquot get the support of people who wanted a luxurious life Another reason is the indiscipline of people who were with Ali Some people deliberately tried to create trouble Ibn Sabu was the one behind that Constant attempts were made to evoke the emotions of blind favoritism and person worship which Islam strongly forbids among people which made them to hate each other Propaganda that Ali being close relative was the righteous successor of Muhammed to be the first Khalifa and that right was snatched

Alirsquos history

44

away from him was spread by them Even though Ali publicly and clearly denied that claim in places like Egypt Bazra Koofa and Yemen wrong thoughts got spread Efforts of enemies of Islam to attack the religion from within itself started to see success Troubles grew as because of the differences in thinking and polarizations Tendencies of animosity created problem like in the time of Uzman The group of people who stood for Ali naturally portrayed his character in a higher position It is a result of this that a group among world Muslims do glorify Ali Viewing from this back ground pakshipattu have influenced Kerala Muslims in Shiaism

45

Naduthoppilrsquos Pakshipattu have faced a lot of criticisms from the beginning Some scholars have even banned reading it because it tells a fictitious story about the prophet The criticisms are that there is no such an event in the history and it is non-islamic and it would create misconceptions in the society All these criticisms should be looked upon but there is another dimension to it which everybody agrees that is itrsquos popularity This is a song which have been read sung and enjoyed by the common muslim a lot Thousands of its copies got printed Clarity in language simplicity in representation appropriate abstractions and augmentations and crystal clear language are the qualities of PakshipattuIt became popular because it is entertaining The male bird expelled his wife because he had doubt in her chastity His need to save the girl in Ifreethrsquos fort reflects his opinion to protect womanrsquos morality Ali does this adventure because he recognizes it The issue which the female bird raises in front of the prophet is also the same The song suggests that man and woman should trust each other

Criticisms

46

Pakshipattu is full of awesome picturisations The age of Akbar Sadaka is not mentioned in pakshipattu The poet gives us clues to guess it in a strange and beautiful way

പേിശിൽ ഈ ഭമിയിൽ ിൽകലകല കാലതലതല പേിവശാതലത ഭമി ഞാൻ അഞലച ിറം കണലട മലപിാൽ ഭമി അതല വപാല ിറമായി പിലവയാ ഭമി അതല വവളലളിതലതറയായി വവളലളിതലതറരപായി വചലപതറയായി വചലപതറരപായി ഇേലപ തറയായി മണലണതറയായിടലടഞലച റലറാണലടായി (I have seen earth in five colors It was golden in the beginning Then it became silver Then it turned bronze and then iron It has been 500 years since it has turned earth colored)

The scientific basis of this transformation should be questioned But the transformation of time and space have been beautifully illustrated in these lines If inspiring awe in the readerrsquos mind is an element of beauty in literature Naduthopil have brought his readers to the bring of itാലലപത ചവിടലട വകാണലവടതലതി ഇമാമലി (Imamali reached in just forty steps) അലതവിസലേലതിതമായി കിടകലകല കടൽ (the sea which extends till infinity) അതിലവറ കാവൽകലകാോയി േണലട ാഗങലങൾ ആ ാഗങലങളവട വലപലപം ഉദയമാം വതാടലട അസലതമം വവേയാണല (it is guarded by two snakes the length of those snakes extends from sunrise to sunset) These lines remind us of Muhyudheen Mala

ആകാശതലതിൻ മീവത ഭമികലക താവഴയം അവവേവകാടിീളം അതലതിേയരളലലാവർ (The one whose size of flag is from above the sky to below the earth)

To provide thought which guide you to infinity is characteristic of Quran It may be Quranic influence that lead mappila poets to use that kind of imagination The snake called Ibnu Umair in the song has 80 heads and 80 hoods Ali crosses the ocean sitting on it Ibnu Umair tells the marvels of the fort like this

Imagination in the Song

47

തനനാലെ കതതനന വാളണടാ കകാടടയിൽ തനനാെടികകനന ദണടണടാകകാടടയിൽ തനനാലെ കതതനന തീയണടാ കകാടടയിൽതനനാലെ വീശനന വെയണടാ കകാടടയിൽ(In the fort there is a sword which strikes by its own a pole which hits by its own a fire which burns by its own and a net which gets thrown by its own )

Magic in depiction not scientific reality is becoming evident in these lines Minds of readers and listeners get lit with wonder The depiction of things inside Ifreethrsquos fort makes evident the dangers and adventure Ali has to go through to save the girl For this poets have been using myths proverbs and supernatural powers since centuries This unique method of depiction leads the song to fulfill its purpose

48

Ali fights bravely to protect the fourth Veda Alirsquos bravery becomes evident only when the reader is convinced of his enemyrsquos huge power In Miltonrsquos world classic Paradise Lost the poet depicts devil as one with extraordinary power it was to show the greatest might of God A human level representation of that is shown in pakshipattu Even when it is agreed that the events in this story are impossible the poet tells a truth which the human race has to be convinced which is to bring purity in life The reading of Naduthoppilrsquos Pakshipattu becomes creative only when that is understood Using the secondary imagination which Coleridge says genius people possess like Aristotle had proved before imagination becomes creative this could be experienced by the reader on careful reading of Pakshipattu Like moral stories and parables the poet presents Pakshipattu Writers write stories and songs like parables to present philosophies

The prophetrsquos philosophy that even a bird should be given justice should be noticed It shouldnrsquot be meant that Pakshipattu is completely righteous There are attempts to patronize great men like Bilal and Umar who had led a saintly life The song even patronizes prophet Muhammed who is called the Darling of the Mankind But when he realizes his mistake Akbar Sadaka asks for forgiveness The poet in his excitement to praise Ali would have forgotten and written things which shouldnrsquot have been written It would be appropriate for the reader to forgive the poet for the prophetrsquos teaching was to forgive even your enemy

Message in the Song

49

There are few things which are entirely non-Islamic in Pakshipattu They shouldnrsquot by any means could be justified The serpents who guard the sea asks a favor in return of helping him cross the sea The serpents says- ldquoYou are the one who gives the card to enter paradise during the day of Khiyamat give us also cards during that dayrdquo Ali replies that he would give him a great card This is completely wrong according to Islamic principles because even the prophet canrsquot decide who enters heaven So those lines are absurd The concept that tree bends for men has beauty It is okay if its a display of respect but its impossible according to Islam The tree also has a wish since it is a Sunnath for muslims to brush teeth the tree asks to give him that Sunnath This even is also not possible In the end of the song the poet pleads to Allah to forgive him for any mistakes in the song he had committed

Errors

50

Mahathaya Mappila Sahithya Paramparyam- C N Ahammed Moulavi K K Muhammed Abdul Kareem

Mappila Shaili- N K A Latheef

Muslim Samoohika Jeevitham Malayala Novalil- Jamal Kochangadi

Pakshipattu Oru Punarvayana- Ibrahim Bevinja

Muslimingalum Kerala Samskaravum- P K Muhammed Kunji

Mappila Muslims of Kerala- Rollan E Miller

Islam in Southern India- W P Warren

Mappilapattinte Thayverukal- V K Kutty

Arabi Sahithyam- Prof V Muhammedali

Onninte darshanam- M N Karassery

Kozhikotte Muslimkalude Charithram- Parapil Muhamed Koya

Islam VIjnana Kosham

Keralathinte Samskarika Charithram- P K Gopala Krishnan

Bibliography

51

Mr M A Abdu Rahman

Prof Abdul Satar

Mr Abdulla Mogral

Mr V Abdul Gafoor

Social Revolution in a Kerala Village- Dr A Ayyappan

The Cultural Heritage in ndia- Edited by haridas Bhatacharya

Bharateeya Chinta- K Damodaran

The Growth of Islamic thought in India- Dr Tharachand

Cochin State Manual- C Achutha Menon

Courtesy

52

53

54

42

the Waseer falls down and no more cheats Ali When Ali is back along with the girl a deed which would not have been possible if not for blessing from Allah and knowledge of Muhammed and valiance of Ali Akbar Sadaka becomes convinced that Muhammed is Allahrsquos prophet His faith in Muhammed and Islam is restored He goes to Muhammedrsquos presence and asks his question that how could his wife lay an egg which is not his Muhammed assures him that his wife is innocent and it was a blessing from Allah Akbar Sadaka gets convinced because it is Allahrsquos prophet who have said so He has restored his trust in his wife also

43

Shias are a group of Muslims who give more importance to Ali than other Khalifas Ali was the fourth Khalifa and one of Muhammedrsquos first disciples He was prophetrsquos close relative and used to write down Vahiyu (messages of Quran revealed to Muhammed through Jibreel from Allah)for him He was one among the ten people whom the prophet gave news of assured entry to heaven Alirsquos mother had given him the name Haider which means lion But he was known in the name Ali (one who is in heights)which his father called him Ali grew up in Muhammedrsquos house under his guidance It helped him to learn good characteristics early in life He didnrsquot lower his head in front of any idols when idol worship was very prominent in Mecca It was the prophetrsquos wife Khadeeja who believed in Muhammed first and second it was Ali The brave Ali was ready to die protecting Muhammed The prophet had married his youngest daughter Fathima to Ali Ali had fought in the battles of Badr Uhud Hantak Khaibar and Hunain In his last days the prophet came to the mosque supporting his hand on Alirsquos shoulder Ali had a main role in the death ceremony of the prophet Historians records that Ali had expectation that prophet would select him as his successor Knowledge bravery justice and simple life were some of his qualities He had every means to lead a luxurious life but he didnrsquot lead one He bought the same kind of dress for him self and his servant He went to the market himself and carried things from there to home by himself He lead a very simple life

There are several reasons for Alirsquos rule as the fourth Khalifa not being a complete success Many had lead an opulent life because of the prosperous times before Many people turned against Ali who instructed a simple life and strict control in money transactions So he didnrsquot get the support of people who wanted a luxurious life Another reason is the indiscipline of people who were with Ali Some people deliberately tried to create trouble Ibn Sabu was the one behind that Constant attempts were made to evoke the emotions of blind favoritism and person worship which Islam strongly forbids among people which made them to hate each other Propaganda that Ali being close relative was the righteous successor of Muhammed to be the first Khalifa and that right was snatched

Alirsquos history

44

away from him was spread by them Even though Ali publicly and clearly denied that claim in places like Egypt Bazra Koofa and Yemen wrong thoughts got spread Efforts of enemies of Islam to attack the religion from within itself started to see success Troubles grew as because of the differences in thinking and polarizations Tendencies of animosity created problem like in the time of Uzman The group of people who stood for Ali naturally portrayed his character in a higher position It is a result of this that a group among world Muslims do glorify Ali Viewing from this back ground pakshipattu have influenced Kerala Muslims in Shiaism

45

Naduthoppilrsquos Pakshipattu have faced a lot of criticisms from the beginning Some scholars have even banned reading it because it tells a fictitious story about the prophet The criticisms are that there is no such an event in the history and it is non-islamic and it would create misconceptions in the society All these criticisms should be looked upon but there is another dimension to it which everybody agrees that is itrsquos popularity This is a song which have been read sung and enjoyed by the common muslim a lot Thousands of its copies got printed Clarity in language simplicity in representation appropriate abstractions and augmentations and crystal clear language are the qualities of PakshipattuIt became popular because it is entertaining The male bird expelled his wife because he had doubt in her chastity His need to save the girl in Ifreethrsquos fort reflects his opinion to protect womanrsquos morality Ali does this adventure because he recognizes it The issue which the female bird raises in front of the prophet is also the same The song suggests that man and woman should trust each other

Criticisms

46

Pakshipattu is full of awesome picturisations The age of Akbar Sadaka is not mentioned in pakshipattu The poet gives us clues to guess it in a strange and beautiful way

പേിശിൽ ഈ ഭമിയിൽ ിൽകലകല കാലതലതല പേിവശാതലത ഭമി ഞാൻ അഞലച ിറം കണലട മലപിാൽ ഭമി അതല വപാല ിറമായി പിലവയാ ഭമി അതല വവളലളിതലതറയായി വവളലളിതലതറരപായി വചലപതറയായി വചലപതറരപായി ഇേലപ തറയായി മണലണതറയായിടലടഞലച റലറാണലടായി (I have seen earth in five colors It was golden in the beginning Then it became silver Then it turned bronze and then iron It has been 500 years since it has turned earth colored)

The scientific basis of this transformation should be questioned But the transformation of time and space have been beautifully illustrated in these lines If inspiring awe in the readerrsquos mind is an element of beauty in literature Naduthopil have brought his readers to the bring of itാലലപത ചവിടലട വകാണലവടതലതി ഇമാമലി (Imamali reached in just forty steps) അലതവിസലേലതിതമായി കിടകലകല കടൽ (the sea which extends till infinity) അതിലവറ കാവൽകലകാോയി േണലട ാഗങലങൾ ആ ാഗങലങളവട വലപലപം ഉദയമാം വതാടലട അസലതമം വവേയാണല (it is guarded by two snakes the length of those snakes extends from sunrise to sunset) These lines remind us of Muhyudheen Mala

ആകാശതലതിൻ മീവത ഭമികലക താവഴയം അവവേവകാടിീളം അതലതിേയരളലലാവർ (The one whose size of flag is from above the sky to below the earth)

To provide thought which guide you to infinity is characteristic of Quran It may be Quranic influence that lead mappila poets to use that kind of imagination The snake called Ibnu Umair in the song has 80 heads and 80 hoods Ali crosses the ocean sitting on it Ibnu Umair tells the marvels of the fort like this

Imagination in the Song

47

തനനാലെ കതതനന വാളണടാ കകാടടയിൽ തനനാെടികകനന ദണടണടാകകാടടയിൽ തനനാലെ കതതനന തീയണടാ കകാടടയിൽതനനാലെ വീശനന വെയണടാ കകാടടയിൽ(In the fort there is a sword which strikes by its own a pole which hits by its own a fire which burns by its own and a net which gets thrown by its own )

Magic in depiction not scientific reality is becoming evident in these lines Minds of readers and listeners get lit with wonder The depiction of things inside Ifreethrsquos fort makes evident the dangers and adventure Ali has to go through to save the girl For this poets have been using myths proverbs and supernatural powers since centuries This unique method of depiction leads the song to fulfill its purpose

48

Ali fights bravely to protect the fourth Veda Alirsquos bravery becomes evident only when the reader is convinced of his enemyrsquos huge power In Miltonrsquos world classic Paradise Lost the poet depicts devil as one with extraordinary power it was to show the greatest might of God A human level representation of that is shown in pakshipattu Even when it is agreed that the events in this story are impossible the poet tells a truth which the human race has to be convinced which is to bring purity in life The reading of Naduthoppilrsquos Pakshipattu becomes creative only when that is understood Using the secondary imagination which Coleridge says genius people possess like Aristotle had proved before imagination becomes creative this could be experienced by the reader on careful reading of Pakshipattu Like moral stories and parables the poet presents Pakshipattu Writers write stories and songs like parables to present philosophies

The prophetrsquos philosophy that even a bird should be given justice should be noticed It shouldnrsquot be meant that Pakshipattu is completely righteous There are attempts to patronize great men like Bilal and Umar who had led a saintly life The song even patronizes prophet Muhammed who is called the Darling of the Mankind But when he realizes his mistake Akbar Sadaka asks for forgiveness The poet in his excitement to praise Ali would have forgotten and written things which shouldnrsquot have been written It would be appropriate for the reader to forgive the poet for the prophetrsquos teaching was to forgive even your enemy

Message in the Song

49

There are few things which are entirely non-Islamic in Pakshipattu They shouldnrsquot by any means could be justified The serpents who guard the sea asks a favor in return of helping him cross the sea The serpents says- ldquoYou are the one who gives the card to enter paradise during the day of Khiyamat give us also cards during that dayrdquo Ali replies that he would give him a great card This is completely wrong according to Islamic principles because even the prophet canrsquot decide who enters heaven So those lines are absurd The concept that tree bends for men has beauty It is okay if its a display of respect but its impossible according to Islam The tree also has a wish since it is a Sunnath for muslims to brush teeth the tree asks to give him that Sunnath This even is also not possible In the end of the song the poet pleads to Allah to forgive him for any mistakes in the song he had committed

Errors

50

Mahathaya Mappila Sahithya Paramparyam- C N Ahammed Moulavi K K Muhammed Abdul Kareem

Mappila Shaili- N K A Latheef

Muslim Samoohika Jeevitham Malayala Novalil- Jamal Kochangadi

Pakshipattu Oru Punarvayana- Ibrahim Bevinja

Muslimingalum Kerala Samskaravum- P K Muhammed Kunji

Mappila Muslims of Kerala- Rollan E Miller

Islam in Southern India- W P Warren

Mappilapattinte Thayverukal- V K Kutty

Arabi Sahithyam- Prof V Muhammedali

Onninte darshanam- M N Karassery

Kozhikotte Muslimkalude Charithram- Parapil Muhamed Koya

Islam VIjnana Kosham

Keralathinte Samskarika Charithram- P K Gopala Krishnan

Bibliography

51

Mr M A Abdu Rahman

Prof Abdul Satar

Mr Abdulla Mogral

Mr V Abdul Gafoor

Social Revolution in a Kerala Village- Dr A Ayyappan

The Cultural Heritage in ndia- Edited by haridas Bhatacharya

Bharateeya Chinta- K Damodaran

The Growth of Islamic thought in India- Dr Tharachand

Cochin State Manual- C Achutha Menon

Courtesy

52

53

54

43

Shias are a group of Muslims who give more importance to Ali than other Khalifas Ali was the fourth Khalifa and one of Muhammedrsquos first disciples He was prophetrsquos close relative and used to write down Vahiyu (messages of Quran revealed to Muhammed through Jibreel from Allah)for him He was one among the ten people whom the prophet gave news of assured entry to heaven Alirsquos mother had given him the name Haider which means lion But he was known in the name Ali (one who is in heights)which his father called him Ali grew up in Muhammedrsquos house under his guidance It helped him to learn good characteristics early in life He didnrsquot lower his head in front of any idols when idol worship was very prominent in Mecca It was the prophetrsquos wife Khadeeja who believed in Muhammed first and second it was Ali The brave Ali was ready to die protecting Muhammed The prophet had married his youngest daughter Fathima to Ali Ali had fought in the battles of Badr Uhud Hantak Khaibar and Hunain In his last days the prophet came to the mosque supporting his hand on Alirsquos shoulder Ali had a main role in the death ceremony of the prophet Historians records that Ali had expectation that prophet would select him as his successor Knowledge bravery justice and simple life were some of his qualities He had every means to lead a luxurious life but he didnrsquot lead one He bought the same kind of dress for him self and his servant He went to the market himself and carried things from there to home by himself He lead a very simple life

There are several reasons for Alirsquos rule as the fourth Khalifa not being a complete success Many had lead an opulent life because of the prosperous times before Many people turned against Ali who instructed a simple life and strict control in money transactions So he didnrsquot get the support of people who wanted a luxurious life Another reason is the indiscipline of people who were with Ali Some people deliberately tried to create trouble Ibn Sabu was the one behind that Constant attempts were made to evoke the emotions of blind favoritism and person worship which Islam strongly forbids among people which made them to hate each other Propaganda that Ali being close relative was the righteous successor of Muhammed to be the first Khalifa and that right was snatched

Alirsquos history

44

away from him was spread by them Even though Ali publicly and clearly denied that claim in places like Egypt Bazra Koofa and Yemen wrong thoughts got spread Efforts of enemies of Islam to attack the religion from within itself started to see success Troubles grew as because of the differences in thinking and polarizations Tendencies of animosity created problem like in the time of Uzman The group of people who stood for Ali naturally portrayed his character in a higher position It is a result of this that a group among world Muslims do glorify Ali Viewing from this back ground pakshipattu have influenced Kerala Muslims in Shiaism

45

Naduthoppilrsquos Pakshipattu have faced a lot of criticisms from the beginning Some scholars have even banned reading it because it tells a fictitious story about the prophet The criticisms are that there is no such an event in the history and it is non-islamic and it would create misconceptions in the society All these criticisms should be looked upon but there is another dimension to it which everybody agrees that is itrsquos popularity This is a song which have been read sung and enjoyed by the common muslim a lot Thousands of its copies got printed Clarity in language simplicity in representation appropriate abstractions and augmentations and crystal clear language are the qualities of PakshipattuIt became popular because it is entertaining The male bird expelled his wife because he had doubt in her chastity His need to save the girl in Ifreethrsquos fort reflects his opinion to protect womanrsquos morality Ali does this adventure because he recognizes it The issue which the female bird raises in front of the prophet is also the same The song suggests that man and woman should trust each other

Criticisms

46

Pakshipattu is full of awesome picturisations The age of Akbar Sadaka is not mentioned in pakshipattu The poet gives us clues to guess it in a strange and beautiful way

പേിശിൽ ഈ ഭമിയിൽ ിൽകലകല കാലതലതല പേിവശാതലത ഭമി ഞാൻ അഞലച ിറം കണലട മലപിാൽ ഭമി അതല വപാല ിറമായി പിലവയാ ഭമി അതല വവളലളിതലതറയായി വവളലളിതലതറരപായി വചലപതറയായി വചലപതറരപായി ഇേലപ തറയായി മണലണതറയായിടലടഞലച റലറാണലടായി (I have seen earth in five colors It was golden in the beginning Then it became silver Then it turned bronze and then iron It has been 500 years since it has turned earth colored)

The scientific basis of this transformation should be questioned But the transformation of time and space have been beautifully illustrated in these lines If inspiring awe in the readerrsquos mind is an element of beauty in literature Naduthopil have brought his readers to the bring of itാലലപത ചവിടലട വകാണലവടതലതി ഇമാമലി (Imamali reached in just forty steps) അലതവിസലേലതിതമായി കിടകലകല കടൽ (the sea which extends till infinity) അതിലവറ കാവൽകലകാോയി േണലട ാഗങലങൾ ആ ാഗങലങളവട വലപലപം ഉദയമാം വതാടലട അസലതമം വവേയാണല (it is guarded by two snakes the length of those snakes extends from sunrise to sunset) These lines remind us of Muhyudheen Mala

ആകാശതലതിൻ മീവത ഭമികലക താവഴയം അവവേവകാടിീളം അതലതിേയരളലലാവർ (The one whose size of flag is from above the sky to below the earth)

To provide thought which guide you to infinity is characteristic of Quran It may be Quranic influence that lead mappila poets to use that kind of imagination The snake called Ibnu Umair in the song has 80 heads and 80 hoods Ali crosses the ocean sitting on it Ibnu Umair tells the marvels of the fort like this

Imagination in the Song

47

തനനാലെ കതതനന വാളണടാ കകാടടയിൽ തനനാെടികകനന ദണടണടാകകാടടയിൽ തനനാലെ കതതനന തീയണടാ കകാടടയിൽതനനാലെ വീശനന വെയണടാ കകാടടയിൽ(In the fort there is a sword which strikes by its own a pole which hits by its own a fire which burns by its own and a net which gets thrown by its own )

Magic in depiction not scientific reality is becoming evident in these lines Minds of readers and listeners get lit with wonder The depiction of things inside Ifreethrsquos fort makes evident the dangers and adventure Ali has to go through to save the girl For this poets have been using myths proverbs and supernatural powers since centuries This unique method of depiction leads the song to fulfill its purpose

48

Ali fights bravely to protect the fourth Veda Alirsquos bravery becomes evident only when the reader is convinced of his enemyrsquos huge power In Miltonrsquos world classic Paradise Lost the poet depicts devil as one with extraordinary power it was to show the greatest might of God A human level representation of that is shown in pakshipattu Even when it is agreed that the events in this story are impossible the poet tells a truth which the human race has to be convinced which is to bring purity in life The reading of Naduthoppilrsquos Pakshipattu becomes creative only when that is understood Using the secondary imagination which Coleridge says genius people possess like Aristotle had proved before imagination becomes creative this could be experienced by the reader on careful reading of Pakshipattu Like moral stories and parables the poet presents Pakshipattu Writers write stories and songs like parables to present philosophies

The prophetrsquos philosophy that even a bird should be given justice should be noticed It shouldnrsquot be meant that Pakshipattu is completely righteous There are attempts to patronize great men like Bilal and Umar who had led a saintly life The song even patronizes prophet Muhammed who is called the Darling of the Mankind But when he realizes his mistake Akbar Sadaka asks for forgiveness The poet in his excitement to praise Ali would have forgotten and written things which shouldnrsquot have been written It would be appropriate for the reader to forgive the poet for the prophetrsquos teaching was to forgive even your enemy

Message in the Song

49

There are few things which are entirely non-Islamic in Pakshipattu They shouldnrsquot by any means could be justified The serpents who guard the sea asks a favor in return of helping him cross the sea The serpents says- ldquoYou are the one who gives the card to enter paradise during the day of Khiyamat give us also cards during that dayrdquo Ali replies that he would give him a great card This is completely wrong according to Islamic principles because even the prophet canrsquot decide who enters heaven So those lines are absurd The concept that tree bends for men has beauty It is okay if its a display of respect but its impossible according to Islam The tree also has a wish since it is a Sunnath for muslims to brush teeth the tree asks to give him that Sunnath This even is also not possible In the end of the song the poet pleads to Allah to forgive him for any mistakes in the song he had committed

Errors

50

Mahathaya Mappila Sahithya Paramparyam- C N Ahammed Moulavi K K Muhammed Abdul Kareem

Mappila Shaili- N K A Latheef

Muslim Samoohika Jeevitham Malayala Novalil- Jamal Kochangadi

Pakshipattu Oru Punarvayana- Ibrahim Bevinja

Muslimingalum Kerala Samskaravum- P K Muhammed Kunji

Mappila Muslims of Kerala- Rollan E Miller

Islam in Southern India- W P Warren

Mappilapattinte Thayverukal- V K Kutty

Arabi Sahithyam- Prof V Muhammedali

Onninte darshanam- M N Karassery

Kozhikotte Muslimkalude Charithram- Parapil Muhamed Koya

Islam VIjnana Kosham

Keralathinte Samskarika Charithram- P K Gopala Krishnan

Bibliography

51

Mr M A Abdu Rahman

Prof Abdul Satar

Mr Abdulla Mogral

Mr V Abdul Gafoor

Social Revolution in a Kerala Village- Dr A Ayyappan

The Cultural Heritage in ndia- Edited by haridas Bhatacharya

Bharateeya Chinta- K Damodaran

The Growth of Islamic thought in India- Dr Tharachand

Cochin State Manual- C Achutha Menon

Courtesy

52

53

54

44

away from him was spread by them Even though Ali publicly and clearly denied that claim in places like Egypt Bazra Koofa and Yemen wrong thoughts got spread Efforts of enemies of Islam to attack the religion from within itself started to see success Troubles grew as because of the differences in thinking and polarizations Tendencies of animosity created problem like in the time of Uzman The group of people who stood for Ali naturally portrayed his character in a higher position It is a result of this that a group among world Muslims do glorify Ali Viewing from this back ground pakshipattu have influenced Kerala Muslims in Shiaism

45

Naduthoppilrsquos Pakshipattu have faced a lot of criticisms from the beginning Some scholars have even banned reading it because it tells a fictitious story about the prophet The criticisms are that there is no such an event in the history and it is non-islamic and it would create misconceptions in the society All these criticisms should be looked upon but there is another dimension to it which everybody agrees that is itrsquos popularity This is a song which have been read sung and enjoyed by the common muslim a lot Thousands of its copies got printed Clarity in language simplicity in representation appropriate abstractions and augmentations and crystal clear language are the qualities of PakshipattuIt became popular because it is entertaining The male bird expelled his wife because he had doubt in her chastity His need to save the girl in Ifreethrsquos fort reflects his opinion to protect womanrsquos morality Ali does this adventure because he recognizes it The issue which the female bird raises in front of the prophet is also the same The song suggests that man and woman should trust each other

Criticisms

46

Pakshipattu is full of awesome picturisations The age of Akbar Sadaka is not mentioned in pakshipattu The poet gives us clues to guess it in a strange and beautiful way

പേിശിൽ ഈ ഭമിയിൽ ിൽകലകല കാലതലതല പേിവശാതലത ഭമി ഞാൻ അഞലച ിറം കണലട മലപിാൽ ഭമി അതല വപാല ിറമായി പിലവയാ ഭമി അതല വവളലളിതലതറയായി വവളലളിതലതറരപായി വചലപതറയായി വചലപതറരപായി ഇേലപ തറയായി മണലണതറയായിടലടഞലച റലറാണലടായി (I have seen earth in five colors It was golden in the beginning Then it became silver Then it turned bronze and then iron It has been 500 years since it has turned earth colored)

The scientific basis of this transformation should be questioned But the transformation of time and space have been beautifully illustrated in these lines If inspiring awe in the readerrsquos mind is an element of beauty in literature Naduthopil have brought his readers to the bring of itാലലപത ചവിടലട വകാണലവടതലതി ഇമാമലി (Imamali reached in just forty steps) അലതവിസലേലതിതമായി കിടകലകല കടൽ (the sea which extends till infinity) അതിലവറ കാവൽകലകാോയി േണലട ാഗങലങൾ ആ ാഗങലങളവട വലപലപം ഉദയമാം വതാടലട അസലതമം വവേയാണല (it is guarded by two snakes the length of those snakes extends from sunrise to sunset) These lines remind us of Muhyudheen Mala

ആകാശതലതിൻ മീവത ഭമികലക താവഴയം അവവേവകാടിീളം അതലതിേയരളലലാവർ (The one whose size of flag is from above the sky to below the earth)

To provide thought which guide you to infinity is characteristic of Quran It may be Quranic influence that lead mappila poets to use that kind of imagination The snake called Ibnu Umair in the song has 80 heads and 80 hoods Ali crosses the ocean sitting on it Ibnu Umair tells the marvels of the fort like this

Imagination in the Song

47

തനനാലെ കതതനന വാളണടാ കകാടടയിൽ തനനാെടികകനന ദണടണടാകകാടടയിൽ തനനാലെ കതതനന തീയണടാ കകാടടയിൽതനനാലെ വീശനന വെയണടാ കകാടടയിൽ(In the fort there is a sword which strikes by its own a pole which hits by its own a fire which burns by its own and a net which gets thrown by its own )

Magic in depiction not scientific reality is becoming evident in these lines Minds of readers and listeners get lit with wonder The depiction of things inside Ifreethrsquos fort makes evident the dangers and adventure Ali has to go through to save the girl For this poets have been using myths proverbs and supernatural powers since centuries This unique method of depiction leads the song to fulfill its purpose

48

Ali fights bravely to protect the fourth Veda Alirsquos bravery becomes evident only when the reader is convinced of his enemyrsquos huge power In Miltonrsquos world classic Paradise Lost the poet depicts devil as one with extraordinary power it was to show the greatest might of God A human level representation of that is shown in pakshipattu Even when it is agreed that the events in this story are impossible the poet tells a truth which the human race has to be convinced which is to bring purity in life The reading of Naduthoppilrsquos Pakshipattu becomes creative only when that is understood Using the secondary imagination which Coleridge says genius people possess like Aristotle had proved before imagination becomes creative this could be experienced by the reader on careful reading of Pakshipattu Like moral stories and parables the poet presents Pakshipattu Writers write stories and songs like parables to present philosophies

The prophetrsquos philosophy that even a bird should be given justice should be noticed It shouldnrsquot be meant that Pakshipattu is completely righteous There are attempts to patronize great men like Bilal and Umar who had led a saintly life The song even patronizes prophet Muhammed who is called the Darling of the Mankind But when he realizes his mistake Akbar Sadaka asks for forgiveness The poet in his excitement to praise Ali would have forgotten and written things which shouldnrsquot have been written It would be appropriate for the reader to forgive the poet for the prophetrsquos teaching was to forgive even your enemy

Message in the Song

49

There are few things which are entirely non-Islamic in Pakshipattu They shouldnrsquot by any means could be justified The serpents who guard the sea asks a favor in return of helping him cross the sea The serpents says- ldquoYou are the one who gives the card to enter paradise during the day of Khiyamat give us also cards during that dayrdquo Ali replies that he would give him a great card This is completely wrong according to Islamic principles because even the prophet canrsquot decide who enters heaven So those lines are absurd The concept that tree bends for men has beauty It is okay if its a display of respect but its impossible according to Islam The tree also has a wish since it is a Sunnath for muslims to brush teeth the tree asks to give him that Sunnath This even is also not possible In the end of the song the poet pleads to Allah to forgive him for any mistakes in the song he had committed

Errors

50

Mahathaya Mappila Sahithya Paramparyam- C N Ahammed Moulavi K K Muhammed Abdul Kareem

Mappila Shaili- N K A Latheef

Muslim Samoohika Jeevitham Malayala Novalil- Jamal Kochangadi

Pakshipattu Oru Punarvayana- Ibrahim Bevinja

Muslimingalum Kerala Samskaravum- P K Muhammed Kunji

Mappila Muslims of Kerala- Rollan E Miller

Islam in Southern India- W P Warren

Mappilapattinte Thayverukal- V K Kutty

Arabi Sahithyam- Prof V Muhammedali

Onninte darshanam- M N Karassery

Kozhikotte Muslimkalude Charithram- Parapil Muhamed Koya

Islam VIjnana Kosham

Keralathinte Samskarika Charithram- P K Gopala Krishnan

Bibliography

51

Mr M A Abdu Rahman

Prof Abdul Satar

Mr Abdulla Mogral

Mr V Abdul Gafoor

Social Revolution in a Kerala Village- Dr A Ayyappan

The Cultural Heritage in ndia- Edited by haridas Bhatacharya

Bharateeya Chinta- K Damodaran

The Growth of Islamic thought in India- Dr Tharachand

Cochin State Manual- C Achutha Menon

Courtesy

52

53

54

45

Naduthoppilrsquos Pakshipattu have faced a lot of criticisms from the beginning Some scholars have even banned reading it because it tells a fictitious story about the prophet The criticisms are that there is no such an event in the history and it is non-islamic and it would create misconceptions in the society All these criticisms should be looked upon but there is another dimension to it which everybody agrees that is itrsquos popularity This is a song which have been read sung and enjoyed by the common muslim a lot Thousands of its copies got printed Clarity in language simplicity in representation appropriate abstractions and augmentations and crystal clear language are the qualities of PakshipattuIt became popular because it is entertaining The male bird expelled his wife because he had doubt in her chastity His need to save the girl in Ifreethrsquos fort reflects his opinion to protect womanrsquos morality Ali does this adventure because he recognizes it The issue which the female bird raises in front of the prophet is also the same The song suggests that man and woman should trust each other

Criticisms

46

Pakshipattu is full of awesome picturisations The age of Akbar Sadaka is not mentioned in pakshipattu The poet gives us clues to guess it in a strange and beautiful way

പേിശിൽ ഈ ഭമിയിൽ ിൽകലകല കാലതലതല പേിവശാതലത ഭമി ഞാൻ അഞലച ിറം കണലട മലപിാൽ ഭമി അതല വപാല ിറമായി പിലവയാ ഭമി അതല വവളലളിതലതറയായി വവളലളിതലതറരപായി വചലപതറയായി വചലപതറരപായി ഇേലപ തറയായി മണലണതറയായിടലടഞലച റലറാണലടായി (I have seen earth in five colors It was golden in the beginning Then it became silver Then it turned bronze and then iron It has been 500 years since it has turned earth colored)

The scientific basis of this transformation should be questioned But the transformation of time and space have been beautifully illustrated in these lines If inspiring awe in the readerrsquos mind is an element of beauty in literature Naduthopil have brought his readers to the bring of itാലലപത ചവിടലട വകാണലവടതലതി ഇമാമലി (Imamali reached in just forty steps) അലതവിസലേലതിതമായി കിടകലകല കടൽ (the sea which extends till infinity) അതിലവറ കാവൽകലകാോയി േണലട ാഗങലങൾ ആ ാഗങലങളവട വലപലപം ഉദയമാം വതാടലട അസലതമം വവേയാണല (it is guarded by two snakes the length of those snakes extends from sunrise to sunset) These lines remind us of Muhyudheen Mala

ആകാശതലതിൻ മീവത ഭമികലക താവഴയം അവവേവകാടിീളം അതലതിേയരളലലാവർ (The one whose size of flag is from above the sky to below the earth)

To provide thought which guide you to infinity is characteristic of Quran It may be Quranic influence that lead mappila poets to use that kind of imagination The snake called Ibnu Umair in the song has 80 heads and 80 hoods Ali crosses the ocean sitting on it Ibnu Umair tells the marvels of the fort like this

Imagination in the Song

47

തനനാലെ കതതനന വാളണടാ കകാടടയിൽ തനനാെടികകനന ദണടണടാകകാടടയിൽ തനനാലെ കതതനന തീയണടാ കകാടടയിൽതനനാലെ വീശനന വെയണടാ കകാടടയിൽ(In the fort there is a sword which strikes by its own a pole which hits by its own a fire which burns by its own and a net which gets thrown by its own )

Magic in depiction not scientific reality is becoming evident in these lines Minds of readers and listeners get lit with wonder The depiction of things inside Ifreethrsquos fort makes evident the dangers and adventure Ali has to go through to save the girl For this poets have been using myths proverbs and supernatural powers since centuries This unique method of depiction leads the song to fulfill its purpose

48

Ali fights bravely to protect the fourth Veda Alirsquos bravery becomes evident only when the reader is convinced of his enemyrsquos huge power In Miltonrsquos world classic Paradise Lost the poet depicts devil as one with extraordinary power it was to show the greatest might of God A human level representation of that is shown in pakshipattu Even when it is agreed that the events in this story are impossible the poet tells a truth which the human race has to be convinced which is to bring purity in life The reading of Naduthoppilrsquos Pakshipattu becomes creative only when that is understood Using the secondary imagination which Coleridge says genius people possess like Aristotle had proved before imagination becomes creative this could be experienced by the reader on careful reading of Pakshipattu Like moral stories and parables the poet presents Pakshipattu Writers write stories and songs like parables to present philosophies

The prophetrsquos philosophy that even a bird should be given justice should be noticed It shouldnrsquot be meant that Pakshipattu is completely righteous There are attempts to patronize great men like Bilal and Umar who had led a saintly life The song even patronizes prophet Muhammed who is called the Darling of the Mankind But when he realizes his mistake Akbar Sadaka asks for forgiveness The poet in his excitement to praise Ali would have forgotten and written things which shouldnrsquot have been written It would be appropriate for the reader to forgive the poet for the prophetrsquos teaching was to forgive even your enemy

Message in the Song

49

There are few things which are entirely non-Islamic in Pakshipattu They shouldnrsquot by any means could be justified The serpents who guard the sea asks a favor in return of helping him cross the sea The serpents says- ldquoYou are the one who gives the card to enter paradise during the day of Khiyamat give us also cards during that dayrdquo Ali replies that he would give him a great card This is completely wrong according to Islamic principles because even the prophet canrsquot decide who enters heaven So those lines are absurd The concept that tree bends for men has beauty It is okay if its a display of respect but its impossible according to Islam The tree also has a wish since it is a Sunnath for muslims to brush teeth the tree asks to give him that Sunnath This even is also not possible In the end of the song the poet pleads to Allah to forgive him for any mistakes in the song he had committed

Errors

50

Mahathaya Mappila Sahithya Paramparyam- C N Ahammed Moulavi K K Muhammed Abdul Kareem

Mappila Shaili- N K A Latheef

Muslim Samoohika Jeevitham Malayala Novalil- Jamal Kochangadi

Pakshipattu Oru Punarvayana- Ibrahim Bevinja

Muslimingalum Kerala Samskaravum- P K Muhammed Kunji

Mappila Muslims of Kerala- Rollan E Miller

Islam in Southern India- W P Warren

Mappilapattinte Thayverukal- V K Kutty

Arabi Sahithyam- Prof V Muhammedali

Onninte darshanam- M N Karassery

Kozhikotte Muslimkalude Charithram- Parapil Muhamed Koya

Islam VIjnana Kosham

Keralathinte Samskarika Charithram- P K Gopala Krishnan

Bibliography

51

Mr M A Abdu Rahman

Prof Abdul Satar

Mr Abdulla Mogral

Mr V Abdul Gafoor

Social Revolution in a Kerala Village- Dr A Ayyappan

The Cultural Heritage in ndia- Edited by haridas Bhatacharya

Bharateeya Chinta- K Damodaran

The Growth of Islamic thought in India- Dr Tharachand

Cochin State Manual- C Achutha Menon

Courtesy

52

53

54

46

Pakshipattu is full of awesome picturisations The age of Akbar Sadaka is not mentioned in pakshipattu The poet gives us clues to guess it in a strange and beautiful way

പേിശിൽ ഈ ഭമിയിൽ ിൽകലകല കാലതലതല പേിവശാതലത ഭമി ഞാൻ അഞലച ിറം കണലട മലപിാൽ ഭമി അതല വപാല ിറമായി പിലവയാ ഭമി അതല വവളലളിതലതറയായി വവളലളിതലതറരപായി വചലപതറയായി വചലപതറരപായി ഇേലപ തറയായി മണലണതറയായിടലടഞലച റലറാണലടായി (I have seen earth in five colors It was golden in the beginning Then it became silver Then it turned bronze and then iron It has been 500 years since it has turned earth colored)

The scientific basis of this transformation should be questioned But the transformation of time and space have been beautifully illustrated in these lines If inspiring awe in the readerrsquos mind is an element of beauty in literature Naduthopil have brought his readers to the bring of itാലലപത ചവിടലട വകാണലവടതലതി ഇമാമലി (Imamali reached in just forty steps) അലതവിസലേലതിതമായി കിടകലകല കടൽ (the sea which extends till infinity) അതിലവറ കാവൽകലകാോയി േണലട ാഗങലങൾ ആ ാഗങലങളവട വലപലപം ഉദയമാം വതാടലട അസലതമം വവേയാണല (it is guarded by two snakes the length of those snakes extends from sunrise to sunset) These lines remind us of Muhyudheen Mala

ആകാശതലതിൻ മീവത ഭമികലക താവഴയം അവവേവകാടിീളം അതലതിേയരളലലാവർ (The one whose size of flag is from above the sky to below the earth)

To provide thought which guide you to infinity is characteristic of Quran It may be Quranic influence that lead mappila poets to use that kind of imagination The snake called Ibnu Umair in the song has 80 heads and 80 hoods Ali crosses the ocean sitting on it Ibnu Umair tells the marvels of the fort like this

Imagination in the Song

47

തനനാലെ കതതനന വാളണടാ കകാടടയിൽ തനനാെടികകനന ദണടണടാകകാടടയിൽ തനനാലെ കതതനന തീയണടാ കകാടടയിൽതനനാലെ വീശനന വെയണടാ കകാടടയിൽ(In the fort there is a sword which strikes by its own a pole which hits by its own a fire which burns by its own and a net which gets thrown by its own )

Magic in depiction not scientific reality is becoming evident in these lines Minds of readers and listeners get lit with wonder The depiction of things inside Ifreethrsquos fort makes evident the dangers and adventure Ali has to go through to save the girl For this poets have been using myths proverbs and supernatural powers since centuries This unique method of depiction leads the song to fulfill its purpose

48

Ali fights bravely to protect the fourth Veda Alirsquos bravery becomes evident only when the reader is convinced of his enemyrsquos huge power In Miltonrsquos world classic Paradise Lost the poet depicts devil as one with extraordinary power it was to show the greatest might of God A human level representation of that is shown in pakshipattu Even when it is agreed that the events in this story are impossible the poet tells a truth which the human race has to be convinced which is to bring purity in life The reading of Naduthoppilrsquos Pakshipattu becomes creative only when that is understood Using the secondary imagination which Coleridge says genius people possess like Aristotle had proved before imagination becomes creative this could be experienced by the reader on careful reading of Pakshipattu Like moral stories and parables the poet presents Pakshipattu Writers write stories and songs like parables to present philosophies

The prophetrsquos philosophy that even a bird should be given justice should be noticed It shouldnrsquot be meant that Pakshipattu is completely righteous There are attempts to patronize great men like Bilal and Umar who had led a saintly life The song even patronizes prophet Muhammed who is called the Darling of the Mankind But when he realizes his mistake Akbar Sadaka asks for forgiveness The poet in his excitement to praise Ali would have forgotten and written things which shouldnrsquot have been written It would be appropriate for the reader to forgive the poet for the prophetrsquos teaching was to forgive even your enemy

Message in the Song

49

There are few things which are entirely non-Islamic in Pakshipattu They shouldnrsquot by any means could be justified The serpents who guard the sea asks a favor in return of helping him cross the sea The serpents says- ldquoYou are the one who gives the card to enter paradise during the day of Khiyamat give us also cards during that dayrdquo Ali replies that he would give him a great card This is completely wrong according to Islamic principles because even the prophet canrsquot decide who enters heaven So those lines are absurd The concept that tree bends for men has beauty It is okay if its a display of respect but its impossible according to Islam The tree also has a wish since it is a Sunnath for muslims to brush teeth the tree asks to give him that Sunnath This even is also not possible In the end of the song the poet pleads to Allah to forgive him for any mistakes in the song he had committed

Errors

50

Mahathaya Mappila Sahithya Paramparyam- C N Ahammed Moulavi K K Muhammed Abdul Kareem

Mappila Shaili- N K A Latheef

Muslim Samoohika Jeevitham Malayala Novalil- Jamal Kochangadi

Pakshipattu Oru Punarvayana- Ibrahim Bevinja

Muslimingalum Kerala Samskaravum- P K Muhammed Kunji

Mappila Muslims of Kerala- Rollan E Miller

Islam in Southern India- W P Warren

Mappilapattinte Thayverukal- V K Kutty

Arabi Sahithyam- Prof V Muhammedali

Onninte darshanam- M N Karassery

Kozhikotte Muslimkalude Charithram- Parapil Muhamed Koya

Islam VIjnana Kosham

Keralathinte Samskarika Charithram- P K Gopala Krishnan

Bibliography

51

Mr M A Abdu Rahman

Prof Abdul Satar

Mr Abdulla Mogral

Mr V Abdul Gafoor

Social Revolution in a Kerala Village- Dr A Ayyappan

The Cultural Heritage in ndia- Edited by haridas Bhatacharya

Bharateeya Chinta- K Damodaran

The Growth of Islamic thought in India- Dr Tharachand

Cochin State Manual- C Achutha Menon

Courtesy

52

53

54

47

തനനാലെ കതതനന വാളണടാ കകാടടയിൽ തനനാെടികകനന ദണടണടാകകാടടയിൽ തനനാലെ കതതനന തീയണടാ കകാടടയിൽതനനാലെ വീശനന വെയണടാ കകാടടയിൽ(In the fort there is a sword which strikes by its own a pole which hits by its own a fire which burns by its own and a net which gets thrown by its own )

Magic in depiction not scientific reality is becoming evident in these lines Minds of readers and listeners get lit with wonder The depiction of things inside Ifreethrsquos fort makes evident the dangers and adventure Ali has to go through to save the girl For this poets have been using myths proverbs and supernatural powers since centuries This unique method of depiction leads the song to fulfill its purpose

48

Ali fights bravely to protect the fourth Veda Alirsquos bravery becomes evident only when the reader is convinced of his enemyrsquos huge power In Miltonrsquos world classic Paradise Lost the poet depicts devil as one with extraordinary power it was to show the greatest might of God A human level representation of that is shown in pakshipattu Even when it is agreed that the events in this story are impossible the poet tells a truth which the human race has to be convinced which is to bring purity in life The reading of Naduthoppilrsquos Pakshipattu becomes creative only when that is understood Using the secondary imagination which Coleridge says genius people possess like Aristotle had proved before imagination becomes creative this could be experienced by the reader on careful reading of Pakshipattu Like moral stories and parables the poet presents Pakshipattu Writers write stories and songs like parables to present philosophies

The prophetrsquos philosophy that even a bird should be given justice should be noticed It shouldnrsquot be meant that Pakshipattu is completely righteous There are attempts to patronize great men like Bilal and Umar who had led a saintly life The song even patronizes prophet Muhammed who is called the Darling of the Mankind But when he realizes his mistake Akbar Sadaka asks for forgiveness The poet in his excitement to praise Ali would have forgotten and written things which shouldnrsquot have been written It would be appropriate for the reader to forgive the poet for the prophetrsquos teaching was to forgive even your enemy

Message in the Song

49

There are few things which are entirely non-Islamic in Pakshipattu They shouldnrsquot by any means could be justified The serpents who guard the sea asks a favor in return of helping him cross the sea The serpents says- ldquoYou are the one who gives the card to enter paradise during the day of Khiyamat give us also cards during that dayrdquo Ali replies that he would give him a great card This is completely wrong according to Islamic principles because even the prophet canrsquot decide who enters heaven So those lines are absurd The concept that tree bends for men has beauty It is okay if its a display of respect but its impossible according to Islam The tree also has a wish since it is a Sunnath for muslims to brush teeth the tree asks to give him that Sunnath This even is also not possible In the end of the song the poet pleads to Allah to forgive him for any mistakes in the song he had committed

Errors

50

Mahathaya Mappila Sahithya Paramparyam- C N Ahammed Moulavi K K Muhammed Abdul Kareem

Mappila Shaili- N K A Latheef

Muslim Samoohika Jeevitham Malayala Novalil- Jamal Kochangadi

Pakshipattu Oru Punarvayana- Ibrahim Bevinja

Muslimingalum Kerala Samskaravum- P K Muhammed Kunji

Mappila Muslims of Kerala- Rollan E Miller

Islam in Southern India- W P Warren

Mappilapattinte Thayverukal- V K Kutty

Arabi Sahithyam- Prof V Muhammedali

Onninte darshanam- M N Karassery

Kozhikotte Muslimkalude Charithram- Parapil Muhamed Koya

Islam VIjnana Kosham

Keralathinte Samskarika Charithram- P K Gopala Krishnan

Bibliography

51

Mr M A Abdu Rahman

Prof Abdul Satar

Mr Abdulla Mogral

Mr V Abdul Gafoor

Social Revolution in a Kerala Village- Dr A Ayyappan

The Cultural Heritage in ndia- Edited by haridas Bhatacharya

Bharateeya Chinta- K Damodaran

The Growth of Islamic thought in India- Dr Tharachand

Cochin State Manual- C Achutha Menon

Courtesy

52

53

54

48

Ali fights bravely to protect the fourth Veda Alirsquos bravery becomes evident only when the reader is convinced of his enemyrsquos huge power In Miltonrsquos world classic Paradise Lost the poet depicts devil as one with extraordinary power it was to show the greatest might of God A human level representation of that is shown in pakshipattu Even when it is agreed that the events in this story are impossible the poet tells a truth which the human race has to be convinced which is to bring purity in life The reading of Naduthoppilrsquos Pakshipattu becomes creative only when that is understood Using the secondary imagination which Coleridge says genius people possess like Aristotle had proved before imagination becomes creative this could be experienced by the reader on careful reading of Pakshipattu Like moral stories and parables the poet presents Pakshipattu Writers write stories and songs like parables to present philosophies

The prophetrsquos philosophy that even a bird should be given justice should be noticed It shouldnrsquot be meant that Pakshipattu is completely righteous There are attempts to patronize great men like Bilal and Umar who had led a saintly life The song even patronizes prophet Muhammed who is called the Darling of the Mankind But when he realizes his mistake Akbar Sadaka asks for forgiveness The poet in his excitement to praise Ali would have forgotten and written things which shouldnrsquot have been written It would be appropriate for the reader to forgive the poet for the prophetrsquos teaching was to forgive even your enemy

Message in the Song

49

There are few things which are entirely non-Islamic in Pakshipattu They shouldnrsquot by any means could be justified The serpents who guard the sea asks a favor in return of helping him cross the sea The serpents says- ldquoYou are the one who gives the card to enter paradise during the day of Khiyamat give us also cards during that dayrdquo Ali replies that he would give him a great card This is completely wrong according to Islamic principles because even the prophet canrsquot decide who enters heaven So those lines are absurd The concept that tree bends for men has beauty It is okay if its a display of respect but its impossible according to Islam The tree also has a wish since it is a Sunnath for muslims to brush teeth the tree asks to give him that Sunnath This even is also not possible In the end of the song the poet pleads to Allah to forgive him for any mistakes in the song he had committed

Errors

50

Mahathaya Mappila Sahithya Paramparyam- C N Ahammed Moulavi K K Muhammed Abdul Kareem

Mappila Shaili- N K A Latheef

Muslim Samoohika Jeevitham Malayala Novalil- Jamal Kochangadi

Pakshipattu Oru Punarvayana- Ibrahim Bevinja

Muslimingalum Kerala Samskaravum- P K Muhammed Kunji

Mappila Muslims of Kerala- Rollan E Miller

Islam in Southern India- W P Warren

Mappilapattinte Thayverukal- V K Kutty

Arabi Sahithyam- Prof V Muhammedali

Onninte darshanam- M N Karassery

Kozhikotte Muslimkalude Charithram- Parapil Muhamed Koya

Islam VIjnana Kosham

Keralathinte Samskarika Charithram- P K Gopala Krishnan

Bibliography

51

Mr M A Abdu Rahman

Prof Abdul Satar

Mr Abdulla Mogral

Mr V Abdul Gafoor

Social Revolution in a Kerala Village- Dr A Ayyappan

The Cultural Heritage in ndia- Edited by haridas Bhatacharya

Bharateeya Chinta- K Damodaran

The Growth of Islamic thought in India- Dr Tharachand

Cochin State Manual- C Achutha Menon

Courtesy

52

53

54

49

There are few things which are entirely non-Islamic in Pakshipattu They shouldnrsquot by any means could be justified The serpents who guard the sea asks a favor in return of helping him cross the sea The serpents says- ldquoYou are the one who gives the card to enter paradise during the day of Khiyamat give us also cards during that dayrdquo Ali replies that he would give him a great card This is completely wrong according to Islamic principles because even the prophet canrsquot decide who enters heaven So those lines are absurd The concept that tree bends for men has beauty It is okay if its a display of respect but its impossible according to Islam The tree also has a wish since it is a Sunnath for muslims to brush teeth the tree asks to give him that Sunnath This even is also not possible In the end of the song the poet pleads to Allah to forgive him for any mistakes in the song he had committed

Errors

50

Mahathaya Mappila Sahithya Paramparyam- C N Ahammed Moulavi K K Muhammed Abdul Kareem

Mappila Shaili- N K A Latheef

Muslim Samoohika Jeevitham Malayala Novalil- Jamal Kochangadi

Pakshipattu Oru Punarvayana- Ibrahim Bevinja

Muslimingalum Kerala Samskaravum- P K Muhammed Kunji

Mappila Muslims of Kerala- Rollan E Miller

Islam in Southern India- W P Warren

Mappilapattinte Thayverukal- V K Kutty

Arabi Sahithyam- Prof V Muhammedali

Onninte darshanam- M N Karassery

Kozhikotte Muslimkalude Charithram- Parapil Muhamed Koya

Islam VIjnana Kosham

Keralathinte Samskarika Charithram- P K Gopala Krishnan

Bibliography

51

Mr M A Abdu Rahman

Prof Abdul Satar

Mr Abdulla Mogral

Mr V Abdul Gafoor

Social Revolution in a Kerala Village- Dr A Ayyappan

The Cultural Heritage in ndia- Edited by haridas Bhatacharya

Bharateeya Chinta- K Damodaran

The Growth of Islamic thought in India- Dr Tharachand

Cochin State Manual- C Achutha Menon

Courtesy

52

53

54

50

Mahathaya Mappila Sahithya Paramparyam- C N Ahammed Moulavi K K Muhammed Abdul Kareem

Mappila Shaili- N K A Latheef

Muslim Samoohika Jeevitham Malayala Novalil- Jamal Kochangadi

Pakshipattu Oru Punarvayana- Ibrahim Bevinja

Muslimingalum Kerala Samskaravum- P K Muhammed Kunji

Mappila Muslims of Kerala- Rollan E Miller

Islam in Southern India- W P Warren

Mappilapattinte Thayverukal- V K Kutty

Arabi Sahithyam- Prof V Muhammedali

Onninte darshanam- M N Karassery

Kozhikotte Muslimkalude Charithram- Parapil Muhamed Koya

Islam VIjnana Kosham

Keralathinte Samskarika Charithram- P K Gopala Krishnan

Bibliography

51

Mr M A Abdu Rahman

Prof Abdul Satar

Mr Abdulla Mogral

Mr V Abdul Gafoor

Social Revolution in a Kerala Village- Dr A Ayyappan

The Cultural Heritage in ndia- Edited by haridas Bhatacharya

Bharateeya Chinta- K Damodaran

The Growth of Islamic thought in India- Dr Tharachand

Cochin State Manual- C Achutha Menon

Courtesy

52

53

54

51

Mr M A Abdu Rahman

Prof Abdul Satar

Mr Abdulla Mogral

Mr V Abdul Gafoor

Social Revolution in a Kerala Village- Dr A Ayyappan

The Cultural Heritage in ndia- Edited by haridas Bhatacharya

Bharateeya Chinta- K Damodaran

The Growth of Islamic thought in India- Dr Tharachand

Cochin State Manual- C Achutha Menon

Courtesy

52

53

54

52

53

54

53

54

54