ARABIC DEFENSIVE LITERATURES IN COLONIAL

KERALA

BY

MUHAMMAD MUSTHAFA K.A

NAHJURRASHAD ISLAMIC COLLEGE

CHAMAKKALA, THRISSUR, KERALA, INDIA

2018
ARABIC DEFENSIVE LITERATURES IN COLONIAL
KERALA

BY

MUHAMMAD MUSTHAFA K.A

AD NO: 53
EXAM REG.NO:150155

A dissertation submitted in partial fulfillment of the

requirements for the degree of Bachelor in Islamics and
Human Sciences

NAHJURRASHAD ISLAMIC COLLEGE

CHAMAKKALA, THRISSUR, KERALA, INDIA

MARCH 2018
“Read! In the Name of your Lord who has created (all that

exists), has created man from a clot (a piece of thick

coagulated blood). Read! And your Lord is the most

Generous. Who has taught (the writing) by pen. He has

taught man that which he knew not.”

Qur’an
“We study the history, but study nothing from the history”
-George Bernadsha-

ii
To the Land of “Muziris” with inscrutable historical
moments of Islam.

iii
To my beloved father Abdul Rasheed, kind hearted mother
Sajitha, friendly sisters, inspiring friends and careful uncle.

iv
 APPROVAL

I certify that I have supervised and read this study and that in my opinion it conforms
to acceptable standards of scholarly presentation and is fully adequate, in scope and
quality, as a dissertation for the Degree of Bachelor in Islamics and Human sciences.

Muhammad Saleem Hudawi Nedungottoor

Supervisor

I certify that this dissertation was submitted to the principal of Nahjurrashad Islamic
College and is accepted as a fulfillment of the requirements for the award of Degree of
Bachelor in Islamics and Human Sciences.

Muhammad Shafi Hudawi

Principal of Nahjurrashad Islamic College

v
 DECLARATION

I do hereby declare that, this dissertation is the result of my own research, except
where otherwise stated. I also declare that it has not been previously or concurrently
submitted as a whole for my other degrees at NRIC or other institution.

NAME OF THE STUDENT: MUHAMMAD MUSTHAFA K A

AD NO: 53
ADDRESS: S/O ABDUL RASHEED K A
KAYAMKULAM HOUSE
KOVILAKATHKUNNU
PUTHENCHIRA (PO)
IRINJALAKUDA (VIA)
THRISSUR, KERALA
680 682

MOBILE: 85 92 99 24 25
E-mail: [email protected]

Signature Date

vi
 NAHJURRASHAD ISLAMIC COLLEGE
CAMAKKALA, THRISSUR, KERALA, INDIA

DECLARATION OF COPY RIGHT AND AFFIRMATION OF

FAIR USE OF UNPUBLISHED RESEARCH

Copyright © 2017 by MUHAMMAD MUSTHAFA K A

All rights reserved.

ARABIC DEFENSIVE LITERATURES IN COLONIAL

KERALA

No part of this unpublished research may be reproduced, stored in a retrieval system,

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

1. Any material contained in or derived from this unpublished research may

only be used by others in the writing with due acknowledgment.

2. Nahjurrashad Islamic College or its library will have the right to make
transmit copies (print of electronic) for institutional and academic purposes.

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

Affirmed by MUHAMMAD MUSTHAFA K A

Signature Date

vii
 ACKNOWLEDGEMENT

In the name of Allah, Full of Compassions, ever compassionate.

All praises be to Allah the Lord of the Universe. Let His regards and salutations be
Upon the Holy Prophet Muhammad and his family and companions.

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

Saleem Hudawi for having given generously his precious time, guidance and moral

supports. I wish to express my special gratitude to our Ustad Shafi Hudawi for the

careful attention he had given for this thesis and for his valuable suggestions and

critical assessment. I am much indebted to my friends Thanveerul Haq and Muzammil

for the tireless support they extended to me, throughout my research and for opening a

new window of knowledge in front of me, who had been with me with immense help

throughout my study.

I wish to express the deepest gratitude to Nahjurrashad Islamic College, where I

pursued my studies more than a decade, for sponsoring my study. My

acknowledgments would be in complete if I did not extend the token of appreciation

to all my teachers especially Ustad Shua’ib Hudawi, well-wishers, friends and

students in Nahjurrashad Islamic College. May Allah, the almighty, bestow his

rewards and blessings on them all; Finally, I state that I am alone responsible for the

entire faults that remain in this thesis. May Allah accept this humble attempt and make

it fruitful for this life and hereafter, Amin.

viii
 ABSTRACT

This research studies on the Arabic Defensive Literatures in Colonial Kerala. it studies
from the arrival of Portuguese sailor Vasco De Gama in 1498 until the independence
of India from Britain in 1947. In order to make a wide study on the Arabic Defensive
Literatures in Colonial Kerala, the researcher includes the arrival of Gama in to
Kerala, situations of Portuguese colonialism, arrival of French, Dutch Malabar and
British colonialism. The main content of this research is the Arabic Defensive
Literatures in Colonial Kerala. The study reveals and describes the defensive prose
works and poetry works of Muslim scholars in Kerala. These compiled defensive
literatures by scholars influenced and impacted in the public, especially in the Muslim
Mappila minds. The scholars gave the religious and spiritual improvement to Mappila
minds by these works. Surely, it will be a good help and work for the students who
study about Arabic Defensive Literatures In Colonial Kerala.

ix
 ‫ﺧﻼﺻﺔ اﻟﺒﺤﺚ‬

‫ﻳﻬﺪف ﻫﺬا اﻟﺒﺤﺚ إﱃ دراﺳﺔ ﻋﻦ أدب اﳌﻘﺎوﻣﺔ اﻟﻌﺮﺑﻴﺔ ﰲ ﻛﲑاﻻ اﳌﺴﺘﻌﻤﺮة اﻟﱵ ﺟﺮت ﰱ‬
‫اﻟﻔﱰة اﻟﱵ اﻣﺘﺪت ﻣﻦ ورود اﳌﻼح اﻟﱪﺗﻐﺎﱄ واﺳﻜﻮدي ﻏﺎﻣﺎ ﺳﻨﺔ ‪ 1498‬ﺣﱴ اﻹﺳﺘﻘﻼل‬
‫اﳍﻨﺪي ﻣﻦ اﻟﱪﻳﻄﺎﻧﻴﺔ ﺳﻨﺔ ‪ ،1947‬وﻫﻨﺎ ﻳﺸﻤﻞ اﻟﺒﺤﺚ ﻗﺪوم ﻏﺎﻣﺎ إﱃ ﻛﲑاﻻ وﺣﺎﻻت‬
‫اﻹﺳﺘﻌﻤﺎر اﻟﱪﺗﻐﺎﱄ وﻗﺪوم أﻓﺮﻧﺞ وﻣﻠﺒﺎر اﳍﻮﻻﻧﺪي واﺳﺘﻌﻤﺎر اﻟﱪﻳﻄﺎﻧﻴﺔ ﻟﺪرك ﻓﻬﻢ واﺳﻊ ﻋﻦ‬
‫ذﻟﻚ‪ ،‬واﳌﻮﺿﻮع اﳌﻬﻢ ﳍﺬا اﻟﺒﺤﺚ ﻣﺆﻟﻔﺎت اﻟﻌﻠﻤﺎء اﳌﻠﻴﺒﺎرﻳﲔ ﺿﺪ اﻹﺳﺘﻌﻤﺎر ﰲ‬
‫ﻛﲑﻻوﺗﻜﺸﻒ اﻟﺪراﺳﺔ ﻋﻦ اﻟﻨﺜﻮر اﻟﺪﻓﺎﻋﻴﺔ واﳌﻨﻈﻤﻮﻣﺎت اﻟﺪﻓﺎﻋﻴﺔ ﻟﻠﻌﻠﻤﺎء اﳌﺴﻠﻤﲔ ﰲ ﻛﲑاﻻ‬
‫وﻫﺬﻩ اﻵداب اﻟﺪﻓﺎﻋﻴﺔ اﳌﺬﻛﻮرة ﻗﺪ أﺛّﺮت ﺗﺄﺛﲑا راﺋﻌﺎ ﰲ ا ﺘﻤﻊ ﻻﺳﻴﻤﺎ ﰲ ﻗﻠﻮب اﳌﺴﻠﻤﲔ‬
‫وﳝﻨﺢ اﻟﻌﻠﻤﺎء ﻣﻦ ﻛﺘﺒﻬﻢ اﻟﱰﻗﻴﺎت اﻟﺪﻳﻨﻴﺔ واﻟﺮوﺣﺎﻧﻴﺔ ﻟﻠﻤﺴﻠﻤﲔ‪ ،‬وﻫﺬﻩ اﻟﺪراﺳﺔ ﺗﻜﻮن اﻋﺎﻧﺔ‬
‫اﻟﻄﺎﻟﺒﲔ اﻟﺬﻳﻦ ﻳﺘﻌﻠﻤﻮن ﻋﻦ ﻣﺆﻟﻔﺎت اﻟﻌﻠﻤﺎء اﳌﻠﻴﺒﺎرﻳﲔ ﺿﺪ اﻹﺳﺘﻌﻤﺎر ﰲ ﻛﲑاﻻ‪.‬‬

‫‪.‬‬

‫‪x‬‬
 INDEX
APPROVAL .................................................................................................................. v
DECLARATION .......................................................................................................... vi
ACKNOWLEDGEMENT ..........................................................................................viii
ABSTRACT.................................................................................................................. ix
ABSTRACT IN ARABIC ............................................................................................. x
CHAPTER ONE .......................................................................................................... 1
INDRODUCTION TO THE STUDY......................................................................... 1
1.1: STATEMENT OF THE PROBLEM .................................................................. 2
1.2: SCOPE OF THE STUDY ................................................................................... 3
1.3: RESEARCH QUESTIONS................................................................................. 4
1.4: RESEARCH OBJECTIVES ............................................................................... 5
1.5: SIGNIFICANCE OF THE RESEARCH ............................................................ 6
1.6: LITERATURE REVIEW.................................................................................... 6
1.7: METHODOLOGY.............................................................................................. 7
1.8: TENTATIVE CHAPTERS ................................................................................. 8
CHAPTER TWO ....................................................................................................... 10
COLONIALISM IN KERALA................................................................................ 10
2.1: ARRIVAL OF GAMA AND PORTUGUESE ................................................. 10
2.1.1: RELATION OF PORTUGUESE WITH “NADUVAZHIS”....................... 11
2.1.2: DECLINE OF PORTUGUESE IN KERALA........................................... 12
2.2: FRENCH REGION IN KERALA ................................................................... 13
2.2.1: AFTER 1815 .............................................................................................. 14
2.3: DUTCH MALABAR ........................................................................................ 14
2.3.1: DUTCH IN NORTH KERALA ................................................................ 15
2.3.2: DUTCH IN CENTRAL KERALA ........................................................... 15
2.3.3: DUTCH CONQUERING OF QUILION AND COCHIN ......................... 16
2.3.4: DECLINE OF DUCTH IN KERALA....................................................... 16
2.4: BRITISH PERIOD IN KERALA .................................................................... 17
2.4.1: THE ADVENT OF BRITISH EAST INDIA COMPANY ........................ 17
2.4.2: MYSORE INVASION ............................................................................... 18
2.4.3: MALABAR AND MAPPILAS.................................................................. 19

xi
 2.4.4: THE END OF BRITISH PERIOD ............................................................. 20
CHAPTER THREE ................................................................................................... 21
DEFENSIVE LITRATURES AND KERALITE SCHOLARS ............................. 21
3.1: DEFENSIVE PROSE BY KERALITE SCHOLARS....................................... 23
3.1.1: SHEIKH ZAINUDHEEN MAKHDHUM SECOND AND
THUHFATHUL MUJAHEDEEN ....................................................................... 23
3.1.1.1: BIRTH, GROWTH AND LIFE........................................................... 23
3.1.1.2: DEMISE............................................................................................... 25
3.1.1.3: “THUHFATHUL MUJAHEDEEN” AND ITS INFLUENCE ........... 25
3.1.2: SAYYID ALAVI MAMBURAM AND “SAIFUL BATHAR” ................ 27
3.1.2.1: BIRTH, GROWTH AND LIFE........................................................... 27
3.1.2.2: DEMISE............................................................................................... 29
3.1.2.3: “AL-SAIFUL BATHAR” AND ITS INFLUENCE ............................ 29
3.1.3: SAYYID FAZAL POOKOYA AND “UDDATHUL UMARA” .............. 30
3.1.3.1: BIRTH, LIFE AND DEMISE ............................................................. 30
3.1.3.2: “UDDATHUL UMARA” AND ITS IMPACTS................................. 31
3.2: DEFENSIVE POETRIES BY KERALITE SCHOLARS ................................ 32
3.2.1: SHEIKH ZAINUDHEEN MAKHDHUM FIRST AND “THAHREEZ”.. 33
3.2.1.1: BIRTH, LIFE AND DEMISE ............................................................. 33
3.2.1.2: “THAHREEZ AHLUL EEMAN” ....................................................... 34
3.2.2: QAZI MUHAMMAD AND “FATHHUL MUBEEN”.............................. 35
3.2.2.1: BIRTH, LIFE AND DEMISE ............................................................. 35
3.2.2.2: FATHHUL MUBEEN ......................................................................... 36
CONCLUSION .......................................................................................................... 38
WEBLIOGRAPHY.................................................................................................... 44

xii
 CHAPTER ONE
INDRODUCTION TO THE STUDY

All Colonies have to tell a story of a country with construction and destruction.

Colonialism is the establishment of a colony in one territory by a political power from

another territory, and the subsequent maintenance, expansion and exploitation of that

colony. The term is also used to describe a set of unequal relationships between the

colonial power and the colony often between the colonists and the indigenous people.

Kerala is a small state in southern India. It was occupied by European colonial

forces during the period 1489-1947.The colonists conquered Kerala in 1489. Kerala

was occupied by the Portuguese, France, Dutch, and the British until India became

independent in 1947.

The time of colonial days was covered by injustice and its atmosphere was

cruelty and hostility. The people of Malabar were in torment, injustice and sanctity

during this period. Princes and parishioners across the country stood up against the

colonists with their money. A group of scholars and writers resisted the colonists with

their defensive literary creation and incited them to resist, fight and wage jihad against

this western colonizers.

The inspiration behind following this topic is researcher’s interest in studying

about Arabic Defensive Literatures in Colonial Kerala, especially the five books of

five Muslim scholars in Kerala, who wrote against colonialism in Arabic language.

Those works influenced the hearts of the local people.

1
https://en.wikipedia.org/w/index.php?title=Colonialism&oldid=809189483,(7,Nov 2017)

1
 The first defensive literature against colonialism in the Kerala was compiled

by a Keralite scholar “Zainudheen Makhdhum Second” in the sixteenth century. His

book was “Thuhfathul Mujahedeen fi Akbar Al-Burthugaliyin”.The book describes

the resistance put up by the navy of Kunjali Marakkar alongside the Zamorin of

Calicut from 1498 to 1583 against Portuguese attempts to colonize the Malabar Coast.
2,3
Along with chronological events of the era, the book also provides an analysis of

the events, as well as the life style, customs and family structure of the people during

this period.

So, we could have a deep understanding in the struggles of Muslim Mappilas

against the western imperial powers since the arrival of “Vasco De Gama” in 1498,

their riots against Portuguese, French, Dutch and British powers and of course about

the most important five works were written by five Muslim scholars, which made

great impact in the society and encouraged them to stand against the colonial cruelties.

1.1: STATEMENT OF THE PROBLEM

There are few works and books written in this topic albeit, they are not comprised of

the collection of Arabic Defensive Literatures in Colonial Kerala.

When the researcher approached the subject, he got books, records of some

studies about Arabic Defensive Literatures in Colonial Kerala, done in the past six

centuries. He didn’t get a compiled study on Arabic Defensive Literatures in Colonial

Kerala. Here, the researcher decides to gather these works of Muslim scholars along

with the study on the role of these books against colonialism in Kerala.

2
A.G. Noorani “Archived Copy”. Archived from the original on 21-12-2012.Retrived on 05-01-2013
3
“The 16th Century Mappila Muslims”, Jihad against the Portuguese: Impact of Tuhfat al –Mujahidin fi
ba’d Akbar al- Burtughaliyin, Jose Abraham, Concordia university, 40th annual conference on south
Asia, 2011 centre for south Asia university of Wisconsin-Madison,
http://southasiaconference.Wise.edu/archive/2011/2011/-programme.pdf

2
 Many translations had been published in Malayalam about these five works.

But none among them discuss their topics and are not complete in collecting all of the

works. This research is to gather these works against colonialism and discuss these

five defensive literature works. The available works and books of defensive literatures

are the translation of these five works. This study mainly discusses on the works of

five Muslims scholars who are the “Makhdhums”, the “Mamburam Sayyids” and

“Qazi Muhammad”. So, it should be useful for the historical students who want to

know and learn on defensive literatures of Muslim scholars against colonialism in

Kerala.

1.2: SCOPE OF THE STUDY

“Vasco De Gama” came to India in 20, May AD 1498 at Kappad beach to conquer

and rule Indians under them. 4 In the 16th century, Portugal, French, and Dutch sailors

also came to India following the route of Gama and they began to conquer and loot

Indian rulers through riots and murders. The western powers came here to trade and

sell their goods in Indian markets and loot our spices and products in small price but,

their real decision was to colonize India and conquer the rulers for quenching their

greedy needs. Many riots and rebellions took place among them. The Defensive

literatures were the main stream action by Muslim Mappilas in these rebellions.

Then Keralite Muslim Scholars wrote five defensive literatures against

colonialism in Kerala and encouraged the people to fight for their nation. This

research is based on these five defensive literatures by five Muslim scholars which are

“Thahreez” by “Sheikh Muhammad Zainudheen Al GazzaliI”, “Thuhfathul

Mujahidin” by “Sheikh Ahmed Zainudheen Bin Muhammad Al GazzaliII”, “Fathhul

4
A.Sreedhara Menon, “A Survey of Kerala History”, DC Book publishers (December 2014 ), 178 p

3
Mubeen” by “Qazi Muhammad”, “Al Saiful Bathar” by “Sayyid Alavi Mouladhaveela

Mamburam Thangal” and “Uddathul Umara” by “Sayyid Fazal Pookoya Thangal

Mamburam”.

These five defensive works were written in the past six centuries by five

Muslim scholars and warriors against imperialist western powers in Kerala. These

works categorize into two literature field: one Defensive prose and two Defensive

poetries. “Thuhfathul Mujahidin”, “Al Saiful Bathar” and “Uddathul Umara” are

defensive prose where as “Thahreez” and “Fathhul Mubeen” are defensive poetries.

Then this research discuss mainly on the works of these five Muslim scholars

against colonialism in Kerala. These works describe about colonialism in Kerala, its

history and theological views of war in the religion of Islam.

The researcher briefly describes on the Arabic Defensive Literatures In

Colonial Kerala. My research area is the above mentioned five books. Other works

and records against colonialism are out of my concern.

1.3: RESEARCH QUESTIONS

With this research, the researcher has an accurate purpose to find some answers on

the below given questions. It shows the real duty of this work. Here are some

questions, to which the researcher is trying to find answers. They are:

 What is “Colonialism”?

 What is the “Defensive Literatures”?

 Which are the “Imperialist Countries” have colonized Kerala?

 What is the Role of “Thuhfathul Mujahidin”?

 What are the Contents of “Al Saiful Bathar” and “Uddathul Umara”?

4
  What is the Influence of Defensive Poetry like “Thahreez” and “Fathhul

Mubeen”?

 What are the Role of “Qazi Muhammad” and “Mamburam Sayyids”?

 What is the Influence of Defensive Literature by “Makhdhums” and their

struggles?

1.4: RESEARCH OBJECTIVES

This research aims the below given answers:

 To define colonialism that happened in several countries by imperialist powers

of the world countries.

 To define about defensive literature, this wrote in several countries by scholars

against colonialism.

 To discuss shortly about colonialism in Kerala by imperialist western

countries.

 To explain the historical events in Thuhfathul Mujahidin against western

imperial powers in 15th-16th centuries and its influence in Mappila Muslim

minds.

 To explain the role of Al Saiful Bathar and Uddathul Umara in the period of

the British colonialism in Kerala.

 To discuss the influence of defensive poetry like Thahreez and Fathhul

Mubeen in Mappila minds to fight against colonialism.

 To explain the role of Qazi Muhammad and Mamburam Sayyids in the

struggles against Portuguese and British colonialism in Kerala.

 To describe the influence of defensive literature against colonialism in Kerala

and the contribution of Makhdhums in these struggles.

5
1.5: SIGNIFICANCE OF THE RESEARCH

The research entitled “Arabic Defensive Literatures in Colonial Kerala” is a wide

study on this subject in English language. There are other works in English language

but they do not represent these five defensive literatures collectively and widely.

According to the researcher’s knowledge, there is not any deep study on the

work of Muslim scholars against colonialism in Kerala. The available researches

explain on those works of Muslim scholars as some brief studies. Researcher hopes

that, this should help to know more on the works of Muslim scholars against imperial

western powers in Kerala.

1.6: LITERATURE REVIEW

There are few books and works that deal with this subject and most of them are

translations of these five defensive literatures in Malayalam language. Some works

study about this, but those are the articles published in some magazines. With that, we

have to know about the works of these five scholars shortly. So, I’m having a

discussion and delineation on that subject.

A Survey of Kerala History: a study about Kerala by A.Sreedhara Menon. He

discusses the content of the text in English language and describes the Kerala history

focusing on colonist countries’ era in Kerala. He describes about those countries

situations and history in Kerala scrupulously.

Kerala Muslimeengal: - Adhinivesha Virudha Porattathinte Pratheya

Shasthram: a study about the works and struggles of Muslim scholars against

colonialism in Kerala by K.T.Hussain. He discusses the content of the text in

6
Malayalam language and describes the struggles and works of Muslim scholars

against Portuguese and British colonialism in Kerala

Keralam Pathinanjum Pathinarum Noottandukalil: a translation of Thuhfathul

Mujahidin by Velayudhan Panikkashery. He discusses the content of the text in

Malayalam and describes the Portuguese colonialism in the Kerala during 16th and

17th centuries thoroughly.

Thuhfathul Mujahidin Vazhiyum Vayanayum: edited by T.Muhammad Velam,

the book contains ten articles about the study of Thuhfathul Mujahidin. These articles

describe that Thuhfathul Mujahidin gave the theological views of independence war to

the people.

Mamburam Thangal: Jeevitham, Athmeeyatha, Porattam: a book written by

Moin Hudawi Malayamma and Mahmood Hudawi Panangangara. They describe the

life of Sayyid Alavi Mouladhaveela Mamburam Thangal, his struggles, his work Al

Saiful Bathar against British colonialism and a translation from the relevant part of the

text. They discuss the prominent work of his grandson Sayyid Fazal Pookoya

Mamburam Thangal, ‘Uddathul Umara’, its influence in Mappila mind and the

translation of the last part of this text Al Qawlul Mukhthar.

1.7: METHODOLOGY

In this work, the researcher decides to do a work based on the information of Arabic

Defensive Literatures in Colonial Kerala and to exchange the knowledge to the

students and scholars who decide to know on them.

Therefore, the researcher considers the books and article on the Arabic

Defensive Literatures in Colonial Kerala in 15th-16th centuries. The researcher

7
browsed the internet to get the studies of international universities about Arabic

Defensive Literatures in Colonial Kerala.

This research work should be focused only on Muslim scholars and warriors

and their defensive works against colonialism in Kerala. It describes the role of these

works against colonialism in Kerala.

1.8: TENTATIVE CHAPTERS

This research contains three chapters as given below:-

Chapter one: Introduction to the Study:

This chapter includes some sub chapter that reveals the importance of this

research such as; statement of the problem, scope of the research, significance of the

research, literature review, methodology and tentative chapters. Research questions

and research objectives are some questions and answers discuss this study.

Chapter two: Colonialism in the Kerala:

The researcher discuss in this chapter about the colonialism of imperialist

western power countries in Kerala. This chapter includes: Arrival of Gama and

Portuguese, French region in the Kerala, Dutch Malabar, British period and the

decline of these colonialist imperialist countries by the efforts of Keralite warriors and

scholars.

Chapter three: Keralite Scholars in the Defensive Literatures:

The researcher discuss in this chapter about the beginning of Arabic Defensive

Literatures in Colonial Kerala. This chapter includes: Defensive prose and Defensive

8
Poetries of Keralite scholars and its influences in Muslim Mappila minds to fight

against western colonialist countries.

9
 CHAPTER TWO
COLONIALISM IN KERALA

Collins English Dictionary defines Colonialism as “the policy and practice of a power

in extending control over weaker peoples or areas”.5 Webster’s Encyclopedic

Dictionary defines colonialism as “the system or policy of a nation seeking to extend

or retain its authority over other people or territories”.6 The Merriam-Webster

Dictionary offers four definitions, including “something characteristic of a colony”

and “control by one power over a dependent area or people”.7

It is necessary to know about the history of colonialism in Kerala which we

will discuss later. So, this chapter contains the discussion on the arrival of Vasco De

Gama and Portuguese, French region in Kerala, Dutch Malabar, British period in

Kerala and their struggles.

2.1: ARRIVAL OF GAMA AND PORTUGUESE

Nobody could complete a research on the colonialism in Kerala without discussing the

arrival of Portuguese sailor Vasco De Gama who disembarked in Calicut in A.D 1498

May 20.8 So, here we discuss on the arrival of Gama and Portuguese in Kerala.

The king of Portugal “Domo Manual” sent Portuguese navigator Vasco De

Gama to the East. He discovered a new trade route to India and expanded trade with

the country. The landing of Gama in Kappad- eight miles north from Calicut city in

5
“Colonialism”, (http://www.collinsdictionary.com/dictionary/english/colonialism). Collins English
Dictionary, HarperCollins. (2011), Retrieved 8 January 2012.
6
Webster’s Encyclopedic Unabridged Dictionary of the English Language, 1989, 291 p
7 “Colonialism”, (http://www.merriam-webster.com/dictionary/colonialism), Merriam-Webster. (2010),
Retrieved 5 April 2010
8
A.Sreedhara Menon, “A Survey of Kerala History”, DC Book publishers (December 2014 ), 178 p

10
A.D 1498 May 20(Malayalam era 673, Idavam) marked the beginning of a new twist

in the Kerala history.9

Gama was a cruel character in history. First, he began to trade goods in Kerala

markets and decided to conquer India and rule after that. The first colonial power

conquered Kerala was the Portuguese country. Gama paved the way to India through

the sea. So, Gama and Portuguese power have a crucial role in Kerala history. The

arrival of Gama was a historical event in the independent history of India. Gama was

the pioneer of all western powers who had arrived India after the Portuguese like

French, Dutch and British powers.

2.1.1: RELATION OF PORTUGUESE WITH “NADUVAZHIS”

The entering of Portuguese to Kerala was the most supportive time for them. The

bitter revolt Zamorins on the one side and Raja of Cochin, Kolatheri and other minor

powers on other conditions was suitable for the partial realization of the Portuguese

dream at least for a short period.10 The Raja of Cochin saw the arrival of Portuguese

as a golden opportunity to get foreign assistance against his traditional enemy

Zamorins and build up his political strength. Zamorin’s reception to the Portuguese

was cold. Then, Portuguese and Cochin Raja allied in a defensive and offensive

alliance.11

Zamorin was in fact, saving the Kerala from Portuguese. The Zamorin played

the role of freedom fighter of Kerala against Portuguese aggression and the

companionship of Cochin Raja with Portuguese. The Kolatheri king helped

Portuguese against his traditional enmity towards the Zamorin. The Rajas of Quilion

9
T. Muhammad, “Mappila Samudhayam , Charithram, Samskaram”, 57 p
10
A.Sreedhara Menon, “ A Survey of Kerala History”, DC Book publishers (December 2014 ), 175 p
11
Ibid

11
(Kollam) and Purakkod were allies of the Portuguese. These local powers helped

Portuguese to establish their commercial supremacy on Kerala coast for more than a

century and half.12

2.1.2: DECLINE OF PORTUGUESE IN KERALA

The war of Chaliyam between Zamorins and Portuguese was the main factor for the

declining of Portuguese from Kerala. The revolt for Chaliyam fort lasted forty years.

Later, Zamorins seized and demolished Chaliyam fort. After Chaliyam revolt

Portuguese ruled Cochin for seventy years. They declined later as they couldn’t

manage Cannanore, Cochin, Kodungalloor, Purakkod, and Quilion.

Zamorin was the only ruler who protested the revolts of Portuguese from the

starting to end. When Zamorin reduced in their revolt Mappila Muslims protested. If

they had not fought against Portuguese, Kozhikode would have been today’s Goa and

Parashuram’s country a ‘Vasco De Gama’ state. Perhaps, History could refer to India

as Portuguese India instead of British India.13,14

After the decline of Portuguese from Kerala they stood rigidly in the Goa.

They created Goa colorful as much as possible that culminated in giving it a festival

as could be seen in the present days. In 1844, the Portuguese government of India

stopped administering the territory of Macau, Solor and Timor, and its authority was

confined to the colonial holdings on the Malabar cost of present day India.15

12
Ibid
13
M.G.S. Narayanan “Parangikalude India”
14
Velayudhan Panikkashery,” Keralam Pathinanjum Pathinarum Noottandukalil” ,(A Malayalam
translation of “Thuhfathul Mujahidin” by Sheikh Zainudheen Makhdhum II),The Mathrubhumi Printing
& Publishing Co. Ltd.(Kozhikode,2008), 115 p
15
https://en.wikipedia.org/w/index.php?titile=portuguese_india&oldid=807662604

12
2.2: FRENCH REGION IN KERALA

The era of French government begins in the second half of the seventeenth century by

French east India Company. The French establishments included Pondicherry,

Karaikal and Yanaon on the Coromandel Coast, Mahe on the Malabar Coast and

Chander Nagor in Bengal.16

Pondicherry was the capital of the French. French colony in the Kerala shrinks

into Mahe on the Malabar Coast. In 1667 the French India company sent out an

expedition under the commander Francois Caron (who was accompanied by a

Persian named Marcara) which reached Surratt in 1668. He was the one who

established the first French Indian factory in India. 17,18

The French east India Company constructed a fort on the site of Mahe in 1724,

But Mahe lost against Marathas in 1741, Mahe was re-conquered after a period of

occupation by the Marathas. In 1761, British conquered Mahe, India and they handed

over to Raja of Kadathunadu on a treaty. The British restored Mahe, India to French

as a part of a treaty of Paris in 1763. In1779, Anglo French Revolt war broke out, then

French lost Mahe in 1783, the British agreed to restore to the French their settlements

in India and Mahe, India was handed over to the French in 1785.19

16
https://en.wikipedia.org/w/index.php?titile=French _ india&oldid=806241783
17
Asia in the making of Europe:-
(https://books.google.com/books?id=qBZgoonbiXMC8pg=PA747),747p
18
The Cambridge History of The British Empire:-
(https://books.google.com/books?id=Y- 08AAAAIAAJ&pg=PA66)747p
19
https ://en. Wikipedia.org /w/index.php?title=History-of – Kerala&oldid=807944678,(2-11-2017)

13
2.2.1: AFTER 1815

In 1816, after the war of Waterloo by napoleon Bonaparte in 1815, the five

establishments of Pondicherry, Chandarnagore, Karaikal, Mahe and Yanam and

lodges at Machilipattanam, Kozhikode and Surratt returned to French.20

After 1815, French’s establishments became rigid. This war (1815) was the

turning point of the French colony in the India. The independence of India on 15,

August 1947 gave impetus to the union of France’s Indian possessions with former

British India. The lodges in the Machilipattanam, Kozhikode and Surratt were ceded

to India in October 1947.

On the 1, November 1954, the four enclaves of Pondicherry, Yanam, Mahe

and Kalaikal were transferred to Indian union and became the union territory of

Pondicherry.21

2.3: DUTCH MALABAR

Dutch Malabar, also known by the name of its main settlement Cochin was the title of

a commandment of the Dutch east India Company on the Malabar Coast between

1661 and 1795. Dutch colonialism started in Kerala with the capture of Quilion from

Portuguese (1661). They created military out posts in eleven places: - Alleppey,

Ayacotta, Chendamangalam, Pappinivattam, Ponnani, Pallippuram, Cranganore,

(from15, January 1661) Chettuvai, Cannanore,(from 15, February 1663), cochin, (7

January 1663-1795 )and Quilion (29 December 1658 to14, April 1659 and from 24,

December 1661 ).22

20
https ://en. Wikipedia.org /w/index.php?title=French-India&oldid = 806241783, (2-11-2017)
21
Ibid
22
https: //en. Wikipedia.org /w/index.php?title=Dutch – Malabar &oldid= 806358874(2-11-2017)

14
2.3.1: DUTCH IN NORTH KERALA

The Dutch East India Company which, was formed in 1592 played an important role

in missions for the capturing of Quilion and Cochin. In 1603 they sent a troop to India

led by Dutch admiral “Steven Van Der Hagen”. He reached in Calicut and concluded

a treaty with Zamorin on 11, November 1604. This was the first political treaty

between Dutch east India Company and Indian power Zamorin.23

But it was a planning of the Dutch east India Company to capture and export

our spices and other products in low prices. They sold these items in high prices in the

world markets.

Then Zamorin granted Dutch east India Company the freedom for trade and to

store their products in a spacious store house. Zamorin levied on percentage tax in

exporting and importing products for Dutch.24

2.3.2: DUTCH IN CENTRAL KERALA

Dutch had already made a treaty with Portuguese to import and export their products

in the Malabar coasts. Then Dutch eventually turned their attention in to central

Kerala like Purakkod and Kayamkulam. In May, 1642 they proposed a treaty with the

raja of Chempakashery in Purakkod for delivery of pepper and ginger in low prices.

They imported cotton, iron, tin, opium, sandal wood to Kerala with these two power

treaty of Purakkod and Kayamkulam.25

23
A. Sreedhara Menon, “A survey of Kerala history, DC books publishers, (Dec, 2014) 205 p.
24
Ibid
25
Ibid,206 p

15
2.3.3: DUTCH CONQUERING OF QUILION AND COCHIN

Dutch Government founded factories at Kayamkulam and Cannanore. They

conquered Quilion (now known as “Kollam”) on 29, December 1658from Portuguese,

but it was re-conquered by Portuguese on 14, April 1659.26

Dutch commander of Ceylon, “Adrian Vander Maiden” came to Malabar for

displacing the Portuguese and signed new treaty with Calicut Zamorin. Then Zamorin

agreed to cede fort Cranganore and Vypin to the Dutch after the capture of the

Portuguese fort at Cochin.27

In 5, February 1662 Dutch marched towards Cochin palace of the Raja. The

Raja was killed in the subsequent battle along with two of his juniors. Then Dutch

installed another prince on the throne.

When monsoon rains came, it affected the officers and subsequently many of

the officials were killed by it. In 8, January 1663 unmarried Portuguese officials

returned to Europe and all married Portuguese went to Goa and settled there. Then

Kerala became under Dutch colony.28

2.3.4: DECLINE OF DUCTH IN KERALA

Zamorin in Calicut and Dutch always conflicted. Zamorin fought against the Dutch

cooperation with the Cochin Raja. In this circumstance, Calicut welcomed British and

allowed them to establish their factory in 1664.29

26
https://en.wikipedia.org/w/index.php?title=Dutch-Malabar&oldid=806358874
27
Ibid
28
Ibid
29
Ibid

16
 The Dutch had under them only Cochin fort and Thankasherry, a small bit of

territory near Quilion. During the Napoleonic war, Holland fought against England

and English force under “Major Patria” marched against Cochin from Calicut

enforcing to surrender the Cochin fort under “Van Spall”. This was the end of the

Dutch in Kerala on 20, October 1795.30 Then Dutch era in Kerala ended with

occupation of Malabar by British in 1795.31 England took Dutch’s territories in Kerala

including Cochin.

2.4: BRITISH PERIOD IN KERALA

Modern Kerala comprising the three princely states of Travancore, Cochin and British

Malabar has had a long tradition of trade and commercial relation with the outside

world.

Kerala has most relations with other countries on trade. Pliny speaks of the

great importance of Muziris, the modern Cranganore, as a main seaport in Malabar.

These coasts had mainly participated in exporting and importing products of the other

countries.32

2.4.1: THE ADVENT OF BRITISH EAST INDIA COMPANY

The disappearance of Dutch power from Malabar politics left the English east India

Company as the only European power capable of maintaining a hold on Malabar and

the rest of India.

30
Ibid
31
De Voc site-Malabar(http://vocsite.nl/geschiedenis/handelsposten/malabar.html)
32
V.nagam Aiya, “The Travancore state Manual, vol. 1, (Trivandrum: Government press, 1906) 237 p

17
 The first English man who came to India was “Thomas Stevens”, a Jesuit

priest. He came to India in a Portuguese ship in 1583 and stayed in Goa for some time.

The first of them who came to Kerala was perhaps, “Master Ralph Fitch”.33

In 1615, “Captain kneeling” came to Calicut with three ships and he signed a

treaty with Zamorin.34 Zamorin provided several trade facilities for British east India

Company. During the last days of Portuguese in Kerala, they signed a treaty between

Portuguese to access all Portuguese ports in Kerala.35

The first British East India Company founded its first factory in the South

India in 1644 at Vizhinjam. In the same year Zamorin gave permission to build

factory in Calicut. In 1684, the Rani of Attingal gave permission to build a factory at

Anjengo and along with this they built another at Kovalam.36

Towards the end of the 17th century the English East India Company’s main

factory on Malabar Coast was founded in Tellichery (Thalassery). Thus they were

able to produce pepper, cardamom in Kottayam, Randathara, Wayanad and they can

export by Periah pass in Wayanad to Tellichery.

2.4.2: MYSORE INVASION

The Mysore invasion in 1792 was a blessing for the English East India Company for

strengthening their power in the Kerala. During the time of Tipu’s invasion, the

33
J.Saldhana, “First Englishman in India (Art)”, Journal of Bombay Branch of the Royal Asiatic
Society, vol. xxii,209 p
34
W. Foster, “Letters to the English East India Company”, vol. 4, 64 and Kerala History Association,
Kerala, Chaitram(Mal),vol. 1 (Ernakulum: 1973) 629 p
35
K.V Eapen, “Church Missionary, Society and Education in Kerala”(Kottayam: Kollet publications,
1985) 27 p
36
Genevieve Lemercinier, “Region and Ideology in Kerala”, (New Delhi: D.K. Agencies, 1984) 154 p

18
Malabar fought with the help of British and their Tellichery factory gave troops to

Malabar princes.37

Tipu sultan’s march was fought down by British. After this Mysorean

interlude, British signed fresh treaties with the rulers of Cochin and Travancore.38 It

helped the British East India Company for further establishing their power in Kerala.

2.4.3: MALABAR AND MAPPILAS

The north province of Kerala is known as Malabar. The districts from Kasargode to

Thrissur are being considered as the Malabar. Malabar had a crucial role in the era of

British period. The Muslims of Malabar province were commonly called as Mappilas

and the Suriyani Christians of South Kerala were also called as Mappilas.39

Malabar Mappilas protested against the British East India Company under the

leadership of great ideals like “Alikkutty Musliyar”, “Variyamkunnath Kunjahmed

Hajji”, “Umaithanath Abdul Qadher Hajji”, “Umar Qazi” and others.

They encouraged their troop of Mappilas to protest against British officials

and save Kerala from colonialist Britain. They started Khilafath movement along with

Gandhiji’s non-cooperation movements in Kerala. Wagon Tragedy, Malabar rebellion

(1921) and Khilafath revolts are the revolutionary revolts of Malabar Mappila

Muslims and Hindus. Muslims and Hindus participated in these revolts with

cooperation for independence of India from British East India Company.

37
P.Shankunnimenon, “A History of Travancore”, (Madras: Higginbothom&Co, 1878) 28, 29 p.
38
Ibid.
39
A Sreedharamenon, “A Survey of Kerala History”, D.C book publications, (Dec 2014), 22 p.

19
2.4.4: THE END OF BRITISH PERIOD

British changed Keralite people socially, culturally, politically and economically

during their period.40 British colonialism in India lasted more than two centuries.

During the period immediately following the achievements of Indian independence

(15, August 1947) Malabar continued as a district of Madras state.41 The British was

the last colonialist country which colonized the India.

British gave Kerala many achievements but more sorrowful moments. They

looted our spices and products brutally. However, they had contributed in some

important improvements in economical and political sector.

40
Raguvir Sinha, “Social change in Indian Society”, (Bhopal: progress publications, 1975), 76 p.
41
A. Sreedharamenon, “A Survey of Kerala History”, D.C book publications, (Dec 2014), 287 p.

20
 CHAPTER THREE
DEFENSIVE LITRATURES AND KERALITE

SCHOLARS

Kerala has a great legacy of colonialism under powerful countries like Portuguese,

British, Dutch and French. We discussed briefly in the first chapter of this research

about the colonialism history of Kerala by four western imperialist countries.

We have a great tradition in spices like cinnamon, cardamom, pepper and

ginger from about 23 centuries ago Kerala is colorful with this and its greenery and

therefore it is called god’s own country. Probably, after 1400, Kerala started to dim its

shining in the greenery. Colonialist countries looted our legacy and linage. They

exported our spices as well as our forests into their countries for small prices.

These situations and colonialism were not digestible for our people in India,

especially Kerala. Keralite Muslims and Hindus stood behind their leaders to fight

against colonialist countries. They protested against colonialist countries through

speeches and defensive literature which were written by Muslim leaders, Muslim

warriors and Sufi-Muslim scholars like “Sheikh Zainudheen Makhdhum First”,

“Sheikh Zainudheen Makhdhum Second”, “Qazi Muhammad”, “Sayyid Alavi

Mouladhaveela Mamburam Thangal” and “Sayyid Fazal Pookoya Mamburam

Thangal”.

The five most famous defensive literatures wrote in Kerala like “Thahreez”,

“Thuhfathul Mujahidin”, “Fathhul Mubeen”, “AL Saiful Bathar” and “Uddathul

Umara”. These five literature works could be divided into two categories:-

 Defensive Prose

21
  Defensive poetry

Defensive Prose consist three works of Keralite scholars:-

 “Thuhfathul Mujahidin” by “Sheikh Zainudheen Makhdhum Second”

 “AL Saiful Bathar” by “Sayyid Alavi Mouladhaveela Mamburam

Thangal”

 “Uddathul Umara” by “Sayyid Fazal Pookoya Mamburam Thangal”

Defensive Poetry consist two works of Muslim Keralite scholars:-

 “Thahreez” by “Sheikh Zainudheen Makhdhum First”

 “Fathhul Mubeen” by “Qazi Muhammad”

Thahreez was written by Sheikh Zainudheen Makhdhum First in Ponnani

against Portuguese imperial colonial power. Thuhfathul Mujahidin was written by

Sheikh Zainudheen Makhdhum Second in Ponnani with following his ancestor against

the Portuguese army.42

Fathhul Mubeen is a poetry work written by Qazi Muhammad against

Portuguese with following Makhdhums. He wrote 517 strong lines against Portuguese

with his poetic mind and poured them into the Muslim Mappila minds.43

Al-Saiful Bathar is a defensive prose work of Muslim scholar and Muslim

warrior Sayyid Alavi Mouladhaveela Mamburam Thangal against British colonial

government in Kerala. His grandson Sayyid Fazal Pookoya Thangal followed his path.

42
http://malabarroute.blogspot.in/2012/01/anti-movements-in-malabar.html
43
Ibid

22
And he wrote a defensive prose with the title “Uddathul Umara” against British

colonialism in Kerala.44

3.1: DEFENSIVE PROSE BY KERALITE SCHOLARS

Our Muslim Keralite scholars participated in the protests against colonialist countries

in Kerala with their sword and pen. Defensive prose could be found more than

defensive poetry works in Kerala. This sub chapter discusses about defensive prose by

Keralite Muslim scholars, their struggles and life history.

This chapter contains three prose works and their authors life history during

the era of colonialism by imperial western power countries in Kerala such as: -

Zainudheen Makhdhum Second and “Thuhfathul Mujahidin”, Sayyid Alavi

Mouladhaveela Mamburam and “Al Saiful Bathar” and Sayyid Fazal Pookoya

Mamburam and “Uddathul Umara”.

3.1.1: SHEIKH ZAINUDHEEN MAKHDHUM SECOND AND

THUHFATHUL MUJAHEDEEN
3.1.1.1: BIRTH, GROWTH AND LIFE

Sheikh Zainudheen Makhdhum Second was born in AD 1517 in Chompal.45 His full

name is “Sheikh Ahmed Zainudheen Bin Muhammad Al Gazzali.46 He was born in

Chompal near Mahe of north Malabar in 938H/1517 AD as the son of Sheikh

Muhammad Zainudheen Al Gazzali.47

His mother was a noble birth from “Valiyakath Karakkattil” lineage in

Chompal. Sheikh Zainudheen Makhdhum was the elder son of these couples. There is

44
Ibid
45
https://en.wikipedia.org/w/index.php?title=Tuhfat-Ul-Mujahideen&oldid=771711535
46
K.T Hussain, “ Kerala Muslimeengal:- Adhinivesha Virudha Porattathinte Pretheyashasthram”,
Islamic Publishing House, (August 2008), 33 p
47
https://en.wikipedia.org/w/index.php?title=Zainudheen_Makhdoom_II&oldid=797546577

23
another opinion that the birth of ZainudheenII was at Ponnani.48 His father was Qazi

in North Malabar. During his childhood, his father passed away. Then, his uncle

Sheikh Abdul Azeez Makhdhum took over his parenting in Ponnani. His first teacher

was his uncle.49 After the completion of his education in Ponnani, he went to Mecca

for the higher studies. He studied there for ten years under many famous scholars. He

got the dexterity in Fiqh and Hadees. The scholars of Haram Masjid called him

“Muhaddis” because of his deep knowledge in Hadees.50

Imam Shihabudheen bin Ahmed bin Hajar Al-Hythami, the great jurisprudent

in Shafi doctrine and the author of famous book of jurisprudence “Thuhfathul

Muhthaj” was the main preceptor of Zainudheen Makhdhum Second. Sheikh Islam

Izzudheen bin Abdil Azeez Assumari, Allama Vajeehudheen bin Ziyad, Shiekhul

Islam Abdurrahman bin Saffah were also his teachers in Haram Mosque.51

After the studies, he returned to Ponnani and engaged in Islamic propagation

and educational activities. He began teaching in Ponnani Juma Masjid with his uncle

Sheikh Abdul Azeez Makhdhum. Zainudheen Makhdhum Second kept good

relationship with political leaders as well as scholars. He kept the relation with

Mughal emperor Akbar Shah, Zamorin of Calicut and Sultans of Beejapur.52 He liked

Ali Adhil Shah, the Beejapur Sultan, who was a great fighter against Portuguese

power. He dedicated his book “Thuhfathul Mujahedeen” to Beejapur Sultan Ali Adhil

48
Dr.Hussain Randathani, “Makhdhumum Ponnaniyum”,Ponnani Juma Masjid Committee,116 p
49
K.T Hussain, “ Kerala Muslimeengal:- Adhinivesha Virudha Porattathinte Pretheyashasthram”,
Islamic Publishing House, (August 2008), 33 p
50
ibid
51
ibid
52
Ibid,123p

24
Shah. He also had great relation with Ottoman rulers of Turkey and Mamlooks of

Egypt.53

3.1.1.2: DEMISE

The demise of Zainudheen Makhdhum Second was at Chompal. But there are no clear

records about the date of his demise. However, scholars have different opinions about

it. Egyptian historian, Abdul Mun’im Annumairi says in his book ‘Thariqul Islam Fil

Hind’ that the demise of Zainudheen Makhdhum Second was in A.D 1583 (Hijra

991). George Zaiden says in his historical book ‘Thareequ Adabilligathil Arabi’ that

his demise was in A.D 1510(Hijra 978).54 But it is not possible for these opinions to

be correct. Because, Zainudheen Makhdhum Second had completed the writing of his

historical book, Thuhfathul Mujahedeen in A.D 1618 (Hijra 1027). So, his demise

could be after A.D 1618. His tomb is situated in the southern part of kunjappalli in

Chompal.55

3.1.1.3: “THUHFATHUL MUJAHEDEEN” AND ITS INFLUENCE

Thuhfathul Mujahedeen Fi Ba’d Akbar Al-Burtughaliyin (Presentation for Warriors

on Some News Related to The Portuguese) elucidates Zainudheen Makhdhum Second

as an impartial historian.56 Thuhfathul Mujahedeen was his historical book and

defensive literature against colonial Portuguese power. It is the first authentic

historical book of Kerala.

The book describes the resistance put up by the navy of Kunjali Marakkar

alongside the Zamorin of Calicut from 1498 to 1583 against Portuguese attempts to

53
K.T Hussain, “ Kerala Muslimeengal:- Adhinivesha Virudha Porattathinte Pretheyashasthram”,
Islamic Publishing House, (August 2008), 45 p
54
Dr.Hussain Randathani, “Makhdhumum Ponnaniyum”,Ponnani Juma Masjid Committee,123 p
55
Ibid, 124 p
56
https://en.wikipedia.org/w/index.php?title=Zainudheen_Makhdoom_II&oldid=797546577

25
colonize the Malabar Coast. Along with chronological events of the era, the book also

provides an analysis of the events, as well as the lifestyle, customs and family

structure of the people of that time.57

He says about the history of arrival of Islam into Kerala and its growth, social

life of Hindus in Kerala and the arrival of Portuguese to Kerala and the struggles

against them in its 2nd, 3rd and 4th chapters, respectively.58

He was vigilant in recording the date of the events, when he says about it. He

received the manner of Islamic classic history writing. His explanation of wars

reminds the Greek historian, Tucides. In the wars against the Portuguese he was the

important one of the side of Muslims and Zamorin, but he was impartial in history

writing like Tucides. William Logan had recorded this in his book “Malabar

manual”.59

Thuhfathul Mujahedeen has four parts. It is notable that its each part has the

same importance as the other. In its preface, Zainudheen Makhdhum Second says the

reason for the inspiration to participate in Anti-Portuguese war. In the first part he

inspires the Muslims to be part of Anti-Portuguese war. In the second part he

describes the history of Islam’s propagation in Malabar. In the third part he says about

the customs of Hindus in Malabar. In the fourth part he delineates the coming of

Portuguese to Kerala and their activities. 60 He divided these parts into 14 chapters. He

was careful in recording the dates of every event. So he was known as “Tucides of

57
https://en.wikipedia.org/w/index.php?title=Tuhfat-Ul-Mujahideen&oldid=771711535
(58)
C. Hamza, “Thuhfathul Mujahedeen(Malayalam translation)”, Al-Huda book stall, 5p
(59)
K.T Hussain, “ Kerala Muslimeengal:- Adhinivesha Virudha Porattathinte Pretheyashasthram”,
Islamic Publishing House, (August 2008), 46 p
(60)
Velayudhan Panikkashery, “ Keralam Pathinanjum Pathinarum Noottandukalil” ,(A Malayalam
translation of “Thuhfathul Mujahidin” by Sheikh Zainudheen Makhdhum II),The Mathrubhumi Printing
& Publishing Co. Ltd.(Kozhikode,2008), 16,23,48&59 p

26
Kerala”.61 This book was translated into several languages. Thus, it had a wide-spread

influence.

3.1.2: SAYYID ALAVI MAMBURAM AND “SAIFUL BATHAR”

3.1.2.1: BIRTH, GROWTH AND LIFE

Sayyid Alavi Mamburam was the greatest social and religious reformer of Malabar.

The Anti-Colonial revolution history reveals his great leadership. Now, he is known as

the father of reformed Malabar and is popularly called as ‘Quthubuzzaman Sayyid

Alavi Mouladhaveela’. Sayyid Alavi was born in Thareem society at Hadermouth,

Yemen in A.D 1753(Hijra 1166 Dulhijja 23, Saturday).62

His family was honored by people very well because of the family lineage

belonging with prophet Muhammad (PBUH). Ahmed bin Saleem, Muhammad bin

Muhammad was two important persons in Thareem society. They were said to be the

successors of Fathima(R) the beloved daughter of prophet Muhammad (PBUH)

Sayyid Muhammad bin Sahal married Sayyida Fathima the beloved girl of Jifri

family. She was an Islamic Scholar and a good devotee.63

However, during his childhood his father “Sayyid Muhammad bin Sahal” and

mother “Sayyida Fathima” passed away. After the demise of parents Sayyid Alavi

Mamburam cherished under the care of his sister mother named Sayyida Hamida

Beevi.64 She became the first teacher of Sayyid Alavi. He learnt and by hearted Holy

Qur’an in his early age of eight and gained fluency in Arabic language. His primary

(61)
http://shodhganga.inflibnet.ac.in/bitstream/10603/49524/9/09_chapter%202.pdf
62
Moin Hudawi Malayamma & Mahmood Hudawi Panangangara, “Mamburam Thangal, Jeevitham,
Athmeeyatha, Porattam”, Asas Books (Oct 2014), 67 p.
(63)
Ibid
(64)
(https://www.scribd.com/doc/27819731/MAMBURAM-seyyidalavi-proud-history/).Retrieved
2012-11-07.

27
education was from his hometown Thareem with intellectual scholars, it made him

mature in early ages.65

Sayyid Alavi knows about his pioneers. They went to Indian sub continent.

He knows more about their missions in Kerala which was conducted by his pioneer

Sayyid Hassan Jifri from his foster mother. He decided to set out into Malabar area

with the permission of Sayyida Hamida. He is the 33rd grandchild of prophet

(PBUH). He arrived at Calicut in A.D 1769 (Hijra 1183) when he was 17 year old

with the aim of Islamic propagation. Mamburam was focused in history with the

arrival of Sayyid Alavi Mamburam in the history. Sayyid Alavi called “The Arabic

Thangal” between peoples in Thirurangadi.66

In the last decades of 18th century the British army captured Malabar region

from Tipu Sultan, in the Srirangapattanam war in 1792, since then the British rulers

were afraid of Mamburam Alavi and also his companions, who were hostile to the

British government. Mamburam Sayyid Alavi hated British carnage against the

Mappila peasants as well as against the downtrodden people of Malabar and he

exhorted them to fight the foreign rulers. As part of the grand administrative design,

many British officials came to Mamburam to meet Sayyid Alavi, but he refused to

meet any British officials. Non-Cooperation was the method adopted by Sayyid Alavi

and other Ulamas of Malabar region of the time towards the British government.

Sayyid Alavi Mouladhaveela had participated in Mappilas revolts as their

leader with presence and blessings. He had realized the enmity of British against

Muslims. He led the many strongest revolts. The Portuguese was exposing their

65
https://en.wikipedia.org/w/index.php?title=Alavi_Thangal&oldid=799605030
66
Ibid

28
enmity against Muslim in public. But the British did not expose their brutal attacks in

public. However, they continued done them in secret. The reason of their enmity was

the failure of crusades.67

3.1.2.2: DEMISE

The social and religious reformer of Malabar Sayyid Alavi Mamburam passed away in

A.D 1845 (7th Muharram, 1260) when he was 94 years old. The reason was age

caused diseases. Day by day the sickness increased and seized him the injury caught

by the shooting of British in Cherur war. Also increased the dilemma but he didn’t

indicate them commonly. Many doctors scrutinize him but didn’t get relief.68

3.1.2.3: “AL-SAIFUL BATHAR” AND ITS INFLUENCE

‘Al-Saiful Bathar’ (The sharp sword against those who commission non-believers

(with our affairs)), it was in the form of ‘Fatwas’ (Religious Verdict) instructing the

Muslim mass to fight against the British as a religious duty. This defensive prose had

an everlasting influence on Muslim community during and after the time of that great

saint.69 Probably the initial inspiration during the British reign of terror was an

aftermath of his work. It was penned with the aim of exhorting the Muslim

community of Malabar to defy and fight against the imperialist forces and their

supremacy in the native realm.

Sayyid Alavi Mamburam started to increasing strength of revolts against

British colonial powers. He invited Mappilas to jihad with writing a defensive prose

named ‘Al-Saiful Bathar’ (The Sharp Sword), which Mappilas received whole-

heartedly. Mamburam Sayyid Alavi encouraged the Mappila troop with this prose.

67
C.K Kareem, “ Kerala Muslim Directory”
68
https://en.wikipedia.org/w/index.php?title=Fazal_Pookoya_Thangal&oldid=809514277
69
http://malabarroute.blospot.in/2012/01/anti-colonial-movements-in-malabar.html

29
 The author not only stood for the tenants of Malabar when they were being

exploited by the powerful landlords, but he presented himself as a symbol of unity and

communal amity among the Muslims and the Hindus. Having realized the British

tactics of getting Muslims and Hindus fighting against each other (divide and rule

policy), he brought to the common people the fact that the British were the common

enemy of both Hindus and Muslims.

3.1.3: SAYYID FAZAL POOKOYA AND “UDDATHUL UMARA”

3.1.3.1: BIRTH, LIFE AND DEMISE

The beloved son of Sayyid Alavi Mamburam and Sayyida Fathima “Sayyid Fazal

Pookoya” was born in A.D 1824 (Hijra 1240) in Mamburam.70 Sayyid Fazal first

learnt from one of his father’s personal assistants, Chalilakath Qusayy Haji, then from

Parappanangadi Aboobaker Koya Musliyar, Baithan Musliyar, Veliyancode Umar

Qazi and Sheikh Abdulla Bin Umar. He studied Hadith, Fiqh and languages.71

In the age of 20, his father Alavi passed away in 7th Muharam 1260 (1845)

Sunday72. After the completion of education he went to Mecca in 1844. He completed

higher studies in 5 years and then returned to Mamburam for Islamic propagation.73

Mamburam Masjid was converted into a Juma Masjid by him. He encouraged

Mappilas to fight against British colonial power in the Quthubah speeches. He wrote a

70
K.T Hussain, “ Kerala Muslimeengal:- Adhinivesha Virudha Porattathinte Pretheyashasthram”,
Islamic Publishing House, (August 2008), 78 p
71
“ASHRAFNLKN’S WEBSITE” (http://www.mdiathalangara.tk/). Retrieved 2012-10-23.
72
https://en.wikipedia.org/w/index.php?title=Fazal_Pookoya_Thangal&oldid=809514277
73
K.T Hussain, “ Kerala Muslimeengal:- Adhinivesha Virudha Porattathinte Pretheyashasthram”,
Islamic Publishing House, (August 2008), 79 p

30
defensive prose named “Uddathul Umara” against British colonialism to encourage

Mappilas to fight against them.74

The laws of Fazal Pookoya against British colonialism were to demolish laws

of British government. They tried to exile him, but they failed in it. Then, he went to

Muscat and Constantinople with his families. Sayyid Fazal passed away in 1901

(Hijra 1318) at Constantinople.75

3.1.3.2: “UDDATHUL UMARA” AND ITS IMPACTS

Sayyid Fazal Pookoya wrote a defensive pamphlet named “Uddathul Umara” for

people against British colonialism. The method of Fazal Pookoya against British

colonialism was demolishing the laws of British government. It encouraged Muslim

community to fight against British colonialism.

He describes the lessons of the war in Islam vastly. It is not only a defensive

prose, but it learns about criteria before war:-

 Propagation

 Purification

He penned this book to warn the people about the danger of British rule and to

convince the need of defeating them. The British rulers were worried naturally, by

his increasing influence and his anti-British stance.76

The observation of Sayyid Fazal in his book is like Sheikh Zainudheen

Makhdhum Second. He gave great lessons to Muslims that, the Muslim

74
Ibid
75
https://en.wikipedia.org/w/index.php?title=Fazal_Pookoya_Thangal&oldid=809514277
76
http://malabarroute.blospot.in/2012/01/anti-colonial-movements-in-malabar.html

31
 community will not be able to confront the British colonial challenges without

purifying their minds.77

He was called as a social reformer by his observations and ideologies. He

understood the Muslim community needed a unity based in the Qur’an and Sunnath to

confront threat like colonialism.78 He was not prepared to accept the observation of

partition between religions and states. Stephen F Dial says that, the origin of the

observation of Sayyid Fazal is the Pan Islamism of Jamaludheen Afghani.79

3.2: DEFENSIVE POETRIES BY KERALITE SCHOLARS

Our Muslim Keralite scholars participated in the protest against colonialist countries

in Kerala with their sword and pen. Two Defensive Poetries were written by Muslim

scholars to encourage Muslim community to fight against colonial powers. This sub

chapter discusses about defensive poetries written by Keralite Muslim scholars, their

struggles and life history.

This chapter contains two poetry works and life history of their authors during

the colonial era in Kerala, they are: Sheikh Zainudheen Makhdhum First who wrote

“Thahreez” and Qazi Muhammad who wrote “Fathhul Mubeen”.

77
K.T Hussain, “ Kerala Muslimeengal:- Adhinivesha Virudha Porattathinte Pretheyashasthram”,
Islamic Publishing House, (August 2008), 81 p
78
Ibid, 82 p
79
Ibid, 83 p

32
3.2.1: SHEIKH ZAINUDHEEN MAKHDHUM FIRST AND

“THAHREEZ”

3.2.1.1: BIRTH, LIFE AND DEMISE

Muhammad Al-Gazzali, the founder of educational and spiritual renaissance in

Kerala. Sheikh Zainudheen Makhdhum First born in March 18, Thursday, A.D 1467

(Hijra 871 Sha’ban 12) in Kochi.80 His family settled here coming from Ma’bar. More

people converted to Islam with the activities of Makhdhum family in Kochi. He

completed his primary education from his father Ali Bin Ahmad Al-Ma’bari. He came

to Ponnani for his higher studies from his father’s relative after father’s demise in his

14th age. He spent about seven years in Ponnani to study the jurisprudence and its

base.

After that he went to Calicut. He studied various subjects from Abu-Bakr

Fakrudheen Bin Qazi Ramadan Shaliyathi, the Qazi of Calicut. After it he went to

Mecca and Al-Azhar university of Egypt to earn education.81 He met many great

scholars in his travel. Imam Jalaludheen Suyoothi was one of them.82

After the education he returned to Ponnani. He became the leader of Muslims

of Ponnani. And he made it the “Mecca of Malabar”. He supervised in building the

famous Ponnani grand Masjid. He mainly focused on education level. He fostered the

Dars system of Kerala. He was the follower of the Shafi doctrine.83

The Portuguese power arrived in Kerala during this period of Makhdhum First.

The Ponnani faced the continuous attacks of Portuguese. Sheikh Makhdhum

80
Dr Hussain Randathani, “Makhdhumum Ponnaniyum”, Ponnani Juma Masjid Committee, 110 p
81
Ibid, 112 p
82
K.T Hussain, “ Kerala Muslimeengal:- Adhinivesha Virudha Porattathinte Pretheyashasthram”,
Islamic Publishing House, (August 2008), 24 p
83
Dr Hussain Randathani, “Makhdhumum Ponnaniyum”, Ponnani Juma Masjid Committee, 116 p

33
announced ‘Jihad’ against them. He created a defensive poem against Portuguese

colonial power named “Thahreez”. He passed away in 1522 July 10 at Ponnani.84

3.2.1.2: “THAHREEZ AHLUL EEMAN”

“Thahreez Ahlul Eeman Ala Jihad Abadathil Swalban” a defensive poem by Sheikh

Zainudheen Makhdhum First is a thoughtful revolutionary poem prepared to help the

Zamorin of Calicut through the motivation of Mappila youths to fight against

Portuguese and to prevent their attacks through the political influence. 85

He distributed this poem to all Mahals to fight against Portuguese colonial

power in Kerala. It has relevance with its two peculiarities:-

 First, it proclaim war against Portuguese colonial power with the troops

of Zamorin. Then this jihad insists all persons under Zamorin ruler, it is

not Muslim community’s need but public.

 Second, it describes the war under Zamorin ruler with Nair troops and

Muslims against Portuguese colonial power as a Jihad in Islam.86

These two peculiarities in this poem capture the human minds after decades.

This poem has two parts:-

 First, it says about the history of Portuguese colonialism and its defect

parts.

 Second, it encourages public to help Zamorin to fight against

Portuguese colonial power.87

84
Ibid
85
Ibid
86
K.T Hussain, “ Kerala Muslimeengal:- Adhinivesha Virudha Porattathinte Pretheyashasthram”,
Islamic Publishing House, (August 2008), 30 p
87
Ibid, 31 p

34
His grandson Sheikh Zainudheen Makhdhum Second relied on the first part of

“Thahreez” to write his book Thuhfathul Mujahedeen.88

3.2.2: QAZI MUHAMMAD AND “FATHHUL MUBEEN”

3.2.2.1: BIRTH, LIFE AND DEMISE

Qazi Muhammad was born in Calicut Between 16th century. His father Qazi Abdul

Azeez was a great strategic leader, scholar and Qazi in Calicut. His family members

had traditionally adorned the post of Calicut Qazi.89 His family’s origin came from a

Answari Swahabi (Companion of Prophet) “Malik Bin Muhammad”. He studied his

primary education from his father.90

After that, he studied various subjects from Allama Usman Liba Al-Qahiri and

Sheikh Abdul Azeez Makhdhum. He was expert in Fiqh, Hadees, Usoolul Fiqh,

Manthiq and Falaq.

In 1571, Qazi Muhammad joined with 20 companions in Chaliyam revolt

against Portuguese colonialism when he was young. He participated in the frontline

with his father’s support. His father was among the strategists of the Chaliyam war.

The participation of Qazi Muhammad is not less in the revolts against

Portuguese colonial power. But, he gave great contribution to public against

colonialism in the form of a defensive poem, which encourages people to fight against

Portuguese power in Kerala. It is named “Fathhul Mubeen”.

88
Ibid
89
http://malabarroute.blospot.in/2012/01/anti-colonial-movements-in-malabar.html
90
K.T Hussain, “ Kerala Muslimeengal:- Adhinivesha Virudha Porattathinte Pretheyashasthram”,
Islamic Publishing House, (August 2008), 52 p

35
 After the demise of his brother, he became the Qazi of Calicut in A.D 1607

(Hijra 1016). He passed away in A.D 1616 (Hijra 1025). His tomb is situated in the

Mishkal Masjid at Calicut.

3.2.2.2: FATHHUL MUBEEN

Fathhul Mubeen (The open conquest for the Zamorin who loves the Muslims), an epic

revolutionary poem composed by Qazi Muhammad Bin Abdul Azeez has illustrated

the heroic deeds of Zamorin’s army and Hindu-Muslim unity and brotherhood.91 This

poem narrated in five hundred and thirty-seven houses. This poem was given to the

Zamorin king of Calicut, who fought Portugal and conquered Chaliyam.

The poem of “Open Conquest”, depicting the dates of the opening of the castle

of Chaliyam from the conditions and horrors, from the beginning of the history of the

arrival of colonial Portugal to the shores of Kerala in 1498, and then from the history

of various stages of colonial enemies. It is therefore one of most important books of

Arab literary resistance in Kerala. It has seven elements such as:-

 The first element is to incite Muslim kings and their princes to resist the

Portuguese colonialism.

 The second element is the description of the Zamorin and description of an

adult for resistance and fighting Portugal.

 The third element is the statement of the injustices of the Portuguese to

Muslims and other people of the country and their continuing exploitation of

people.

 The fourth element is the statement of the opening of Calicut castle.

 The fifth element is the statement of the conquest of Chaliyam.

91
http://malabarroute.blospot.in/2012/01/anti-colonial-movements-in-malabar.html

36
  The sixth element is the criticism of kings and princes who failed to win for

the people of Malabar in rescuing them from the domination of Portuguese

colonialism.

 The seventh element is the statement of the history of colonialism and

colonies. 92

Then this poem encourages people for war against colonial powers with praising

Hindu ruler Zamorin, who fought against Portugal colonial power in Kerala. In this

poem, he says about the name of the poem by opening the point that the Zamorin

loves the Muslims. He says: - It is named as open for; I open it for the Zamorin who

loves Muslims. Then concludes the poem with paying peace and blessings wishes

upon the Prophet (PBUH).93

92
Dr. Mujeeb Musafir, Reading in the poem“Al-Fateh Al-Muwain for the Samarutan who loves the
Muslims”, (2015-04-10)
93
Ibid

37
 CONCLUSION

Concluding this discussion, researcher can say that the Arabic Defensive Literatures

In Colonial Kerala had encouraged and influenced Mappila minds to fight against

western imperialist colonial countries. They fought to recapture their soil and country

from colonialists with the influence of defensive literatures.

In the second chapter researcher says about the history of colonialism in Kerala for

having a thorough understanding about it. Colonialism in Kerala by western

imperialists was full of injustice and its atmosphere was cruelty and hostility. The

people of Malabar were in torment, injustice and sanctity. Princes and parishioners

across the country stood up against the colonist countries with their money, but it was

fruitless.

In the third chapter, the researcher discussed that Our Muslim Keralite scholars

participated in the protests against colonialist countries in Kerala with their sword and

pen. The Arabic Defensive Literatures In Colonial Kerala had influenced and evoked

the human minds during the era in which it was compiled and even after decades.

These works had influenced in public, especially Muslim Mappila minds during the

period of colonialism (1489-1947). The Defensive literatures compiled in Kerala are

two types, Defensive prose and Defensive Poetries. Defensive proses are more in

number than defensive poetry wrote in Kerala, However, poetries impacted more than

prose.

Then, these defensive prose and defensive poetry influenced in Muslim Mappila

minds that it encouraged them in fighting against colonial powers in the Kerala. The

people in the Kerala accepted these two models of defensive literatures for saving

38
their soil and country. They fought with the courage that they got from these defensive

literatures.

39
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