16. PONNANI:HISTORICAL HERITAGE
CITY
TV Abdurahimankutty
9495095336
Ponnani is a port town in
Malappuram district. The heritage character of this southern port town of the
Malabar Coast of Kerala is entirely preserved. The port function of the town
played a dominant role in the development of this historic town as a medieval
trade Centre. The favorable geographic location of the port town with its
interlinked backwaters, which facilitates inland connectivity made way for it
to develop as one of the prominent trade centers along with other major ports
on the west coast of Malabar. This created the development of cross-cultural
linkages in the trading town of Ponnani, which influenced the architectural
vocabulary of the town.
The unique urban environment, to a great extent, has continued
to retain its authenticity till today. The synthesis of traditions from the
Cholas survives even now. There has been mention of this port in various
ancient texts beginning from the1stcentury. The coastal or maritime area of
Ponnani shows well preserved architectural ensembles. In short, Ponnani shows
unique example of a town, which due to its port became a Centre of gravitation
for multi-ethnic population. The settlement represents different cultural
traditions and a harmonic architectural composition.
1. Introduction
Ponnani
was one of the ancient port towns on the Malabar Coast, located at the
confluence of the Arabian Sea and the Bharatapuzha River. Its geographical
location is called the Azhimugham – a place where the sea meets the river. According
to the writer, C. Radhakrishan, this is the meeting point of three rivers known
as ‘trivenisangamam’ – the Bharatapuzha, Tirur-Ponnanipuzha, and
the Pookkaithapuzha. Ponnani, being the second capital and naval headquarters
of the Samoothiri’s of Calicut, flourished as a Muslim Centre of learning and
culture on the west coast of Malabar. The peculiar geographical location of
Ponnani with the presence of the Bharathapuzha, its creeks, back waters and
canals created a pleasant environment for a flourishing trade. It was a
satellite port town feeding to the major ports towns like Muziris in the west
coast of Malabar. The traders strategically selected this location, which has
inter linked water ways like backwaters that facilitates their inland trade, and
thereby economy. It is the Greek traveler Hippalus, claiming to have discovered
the course of the monsoon winds in A.D45, who facilitated the voyage by foreign
travelers and traders through the Arabian Sea. It became easier and less
dangerous so that the foreign traders and sailors returned after four months
along with turn of monsoon winds. Dr. Irfan Habeebinhis work 'An Atlas of the Mughal Empire'
mentions Ponnani as a flourishing port of the 15th and 16thcenturies.
Ponnani lost its significance as a trading port town in the
early phase of 18th Century itself because of the trading activities for
major port towns of Tellicherry& Kozhikode. The larger trading ships
neglect the smaller port towns as the British revives the Major trading towns
and increased its trading activities. This affected the port-related activities
of Ponnani. The establishment of Cannolly Canal in 1848 initiated the
development of the economic status of Malabar. The coastal line of Malabar was
active right from the 1790s says, William Logan (Malabar Manual, Page 63). This
coastal line connects Bepore, Tanur, Ponnani, Chavakad, and Kodungalur in which
one needs to cross five rivers. This line becomes more active after the
establishment of Cannolly Canal Which had amble number of Canoe boats for
trade. Technological up gradation started when British came
especially in the fields of mobility, architecture, Economy, etc.
Commercialization began with the advancement of technology and the introduction
of foreign products. Thus the character of the village slowly changes its face
to town.
2. Organ and Significance of Ponnani in World
History
Etymology: The
etymology of Ponnani is described by different authors. Many historians
together with William Logan and Nilakanta Sastri agree to a view that the
origin of the place name 'Ponnani' is originated from ‘Pon' 'Nanayam' (Gold
coin) or 'ArabiKasu’ which was first circulated in Ponnani by the Arab and
Persian merchants. Another interpretation is that BharathaPuzha or Ponnani
River is also called 'Ponvani' as the river looks golden in colour at sunset.
The place ruled by the King ‘Ponnan’, So Ponnani. Ponnani is described
different authors, all the way from Europe to Arabia to China, in different
names. Some of the names are given below.
Ponani vaykkal/Paniyani:
British/East IndiaCompany
Funan/Funani: the Arab
merchants
Pananee/Pananie/Pananx: the Portuguese and Spanish Writers and Sailors Panane/Panany: the Dutch East India Company
Foreign Accounts &Chronicles
The
discovery of the course of the monsoon winds facilitated the trade between
Kerala and the Western world. The Greek work 'Periplus of the Eritrean Sea' by
an unknown author belonging to the first century A.D., mentions Tyndis as a
flourishing Centre of maritime trade. It mentions Tyndis as an important
coastal village close to the shore situated 500 stadia (about 60 miles) north to
Muziris. It also indicates the trade relation between the Malabar Coast and the
rest of the world has a history of nearly 3000 years, that dates back to 1st
century A.D. Tyndis was a major center of trade, next only to Muziris, between
the Cheras and the Roman
Empire in
the early centuries of the Christian era. A branch of the Chera royal family is
also said to have established itself at Tyndis. It is also speculated that
Tyndis (along with ports such as Naura, Bakare and Nelkynda) operated as a
satellite feeding port to Muziris. Since then, Ponnani became the southernmost
trade Centre of Malabar. Merchants from all over the world were attracted by
the spices, and the spice trade became a monopoly of the Arabs after the exit
of Greeks. Pepper was exported from the four harbors of Tyndis, Musiris,
Nelkande and Bekara in large ships. It is understood that Malabar had trade
contacts with ancient Egypt during the period of David and Solomon from the
reference in the Old Testament of the Bible. Travelogues of foreigners also
give an authentic account of the maritime traditions of Malabar.
Tyndis – A
Historical Port
This
section provides an account of Ponnani port in 20th century on the basis of colonial
writings and port records in Ponnani port office. Ponnani's Coconut is one of
the main attractions of the place. Francis Buchanan says that Ponnani is a very
beautiful country thickly covered with groves of coconut trees and mere sand of
the sea-shore may be here seen flourishing the coconut palm7.According to
Malabar Manual, Ponnani is a place having more coconut gardens after
Kurumbanad.8 Malabar Gazateer states that the historically most important item
is pepper, the magnet which attracts Arabs and then Portuguese to Malabar, but
economically important one is coconut. Products of coconut —coconut oil, copra,
coir yarn, rope and poonac, to mention the most important-accounted for about
half the total exports from Malabar in 1903-1904 valued at close upon 500 lakhs
rupees. In the Ponnani and Cochin taluks, especially in a year when sardines
(the finest of all manuares for coconuts) are plentiful, a yield of 100 nuts
per tree is not uncommon; and 60,80, and even 100 trees planted to the
acre.
Madras District Gazetteers of 1902-03 states that the main
important articles to Ponnani port was Rice in the husk, Rice not in the husk, Kerosene
oil, Salt and export items are Building and engineering materials, coir
unmanufactured, coir manufactured, Tobacco, Coconuts, Coconut oil, Fish dry
salted, Pepper, Wood Teak and other timber etc. Until 1908, Ponnani port
was under the jurisdiction of Cochin port officer and was later transferred to
Calicut port officer. According to a document obtained from port office of
Ponnani, "Ponnani a sub port of Malabar,hitherto in charge of the port
officer Cochin is now transferred to charge of port officer Calicut on 24,
January 1908". What distinguished Ponnani from the rest of the Malabar Coast
was,it was the affiliate export resource center of Cochin port. The Madras government’s
port records of 1925 shows that were only two motor boats in Malabar district
one is in Ponnani and other is Tirur, out of this only one is working. The
records of 1939 states that this port had export of coconut and coir yarn to
different ports like Salaya, Bombay, Bharanagar, Navalakhi through the ships
named S.S Subedhar and Ramdas Vasanji and Promto. Records also show that during
1940's, Ponnani had extensively exported dried fish and salt to various ports
of India. Salt was brought to Ponnani mainly from Tuticorin. "A large part
of the country east of the Ghats used to be supplied with salt brought from
Bombay to this port, but the railway revolutionized this trade. Information
about the medical allowance provided the colonial government on port employees
is also available from port registers. Rs.8 is found allowed to C.V Ashokan a
flag lascar of port as medical allowance. Port records show that each and every
item book by alphabetic order.
Colonial phase - Ponnani as a flourishing port of the 15th
and 16th Centuries
Western
domination began with the landing of Vasco Da Gama at Kappad. During this time
the Sammothiri was residing in Ponnani.
The Portuguese wanted the
Arab monopoly to end and started approaching the coast and attacked, which was
resisted by the army of Samoothiri. Thus, Calicut became the most important and
closest transit Centre of the Arab traders in storing and exchanging their
goods carried from China in the warehouse at Calicut. In the regular and
prolonged up and down voyages, from Aden to Shanghai, the Arab sailors and
traders found at Calicut, a suitable place of rest and resort. These were some
of the positive factors for the temporary settlement of a large number of Arabs
at Calicut, Ponnani, Telicheri and Kannur. Then, the Samoothiri appointed
Kunhali Marakkaras the chief of navy in Ponnani. During the Portuguese period,
the true heroes of Mappila resistance were Kunhali Marakkars, a family of
fighting admirals that served the Samoothiri. After Alameda’s attack
marakkar family shifted to Kottakkal. The Portuguese continued their capture of
Arab vessels, attack on Muslim settlements and harassment of traders created
terror in the minds of the Muslim merchants. Ponnani Port was subjected to
severe attack on 1525 and the Portuguese captured Ponnani.
Tired of frequent wars, the Samoothiri entered
into a treaty with the Portuguese eat Ponnani. It is proper to say that the
Samoothiri was forced "to roll up the carpet of destruction and pursue the
path of friendship". Apart from the trade memorandum the treaty forbade
the Samoothiri from attacking the Portuguese or giving permits to Arabian ships
or giving protection to the enemies of the Portuguese. The Portuguese were
permitted to build up a fort at Ponnani in1586.
The Portuguese power visibly declined on the Malabar Coast
in the 17th century. The Dutch sought the support of the Muslims in over
throwing the Portuguese. The Dutch did not discriminate against the Muslims on
religious grounds as the Portuguese did. Their aim was to retain the monopoly
of spice trade, whereas Portuguese wanted the Arab monopoly to end.
Everywhere in the east, the Dutch became the
commercial monopolists of the seventeenth century. In India, however, they were
compelled to share power with the fading Portuguese and the English, their
chief rivals. The war that lasted for more than hundred years, from the early
16th century to the second half of the 17th century between the Portuguese and
the Malabar Muslims had adverse effects on the Muslims. It led to their
economic retrogression, estrangement Hindus, bitterness against Christians and
a new militancy. They were compelled to turn inward from the profitable seaward
commerce to agriculture and smaller crafts. It is here, that we must find the
starting point for the community's later poverty, ignorance and inwardness.
Large number of Muslims migrated from Ponnani town to the interior places like
Thavanur, Edapal, Vattamkulam and Marancherry, in search of new avenues of
economic wellbeing.
Slowly the English East India Company entered the scene and
the Company was permitted to establish trade at the ports at Ponnani and
Calicut. In due course, the English obtained from the Samoothiri the most
favored nation treatment. The triangular competition that developed in Malabar
between the Portuguese, Dutch and the English was followed a little later by
the English- French rivalry. In the long run, the English became
successful.
The Palghat Raja invited HyderAli, the ruler of Mysore to
attack the Samuthiri. The first Mysore an invasion was in 1766. Hyder Ali
established his supremacy over several places in Malabar and erected a fort in
Ponnani. After the second invasion (1773) by Hyder Ali, Malabar became a part
of the Mysorean Empire. When he failed, he offered help to the French War broke
out between the English and Hyder Ali. In the midst of the war, (December 2,
1782) the great adventurer died. Hyder Ali one of the ablest personalities in
the history of India, was a brave commander and an able administrator. Tipu
Sultan was at Ponnani at the time of the death of his father, Hyder Ali. He
hastened to Mysore and inherited his father’s vast dominion.6 His main
objective was the destruction of British power in India and he concentrated all
his energies in achieving this objective. The Mysorean conquest resulted
insignificant changes in the cultural history of Ponnani. Some of the great wars
between Tipu Sultan and the English were fought in Ponnani. After the treaty of
Sreerangapatanam, (1792) Tipu had to part with Malabar to the British. Ponnani
became a part of British Malabar. The transfer of Malabar to the British marked
the beginning of colonial rule in India.
3. Early Medieval Settlements
Brahmin Settlements in Thrikavu Area: As
per sources, there were a number of prehistoric settlements on the banks of
Nila, which formed the first layer of tribal settlements and the second were
the Aryan settlements. This resulted in the origin of caste system in Malabar,
including Ponnani. The Brahmins have four important settlements on its banks
(Panniyur, Sukapuram, Thirunavaya and Ponnani). Besides being an international
emporium Ponnani was one of the earliest Brahmin settlements. In the book
'Keralolpathi', Herman Gundert, the German scholar and Dr. Kesavam Veluthat
gives a detailed account of the Brahmin settlements in Kerala. ‘Thrikkavu’
in the Pallappuram Amsom, in the eastern part of Ponnani became a Brahmin
settlement area and one of the well-known cultural centers of the Brahmins. The
remains of megalith Umbrella stone in the site sets an evidence of prehistoric
settlement in this area.
Pre-historical and Early Historical (2nd century
BC– 3rd century AD) nature of this settlement is shrouded in
mystery. Its location at estuary of the Bharatappuzha a midst the fertile
plains suitable for rice cultivation might have attracted early settlers. It is
known that the river mouth - situated opposite to the plains of Coimbatore
across the Ghat Mountains - was accessed by the rulers of central Tamil Nadu
through the Palghat Gap. It is generally assumed that the archaic Tamil chiefs
came into contact with Greco-Roman navigators at the mouth of the
Bharatappuzha. The regions of Malabar, Thiruvithakor, Kochi ruled by chera
kings based on Kodungallur.
Naduvazhis
- Kuttanad - Thirumanasseri Raja:Ponnani used to be under the control of the Brahmins of
"Tirumanasseri Natu", with protection from the Vellattiri
(Valluvanatu/Angatippuram) chief, in medieval times. Later the Tirumanasseri
Namputiri handed over the port Ponnani to the Samutiri of Kozhikode. As
Kozhikode's political authority extended to South Malabarand Cochin, the
Samutiri came to reside more and more at Ponnani (Trikkavil Palace, south of
the present-day temple). The port town gradually became the second home of the
Kozhikottuchiefs.
Pallibana
perumal AD 678 (Hijra6) and Last perumal 9th century left to Mecca
to convert to Islam. Samoothiri based on Kozhikode started capturing various
Nadu’s (Princely provinces). The most predominant tertiary of Samoothiri was
Nediyiruppu Swaroopam and the other was Perumpadappu Swaroopam which was under
Kochi. Swaroopams (Individual kingdoms) formed after Chera King ‘Rama
Kulashekhara Perumal 11- 12th Century left to Mecca to convert to Islam.
Swaroopams (Individual kingdoms) formed after Chera King ‘Rama Kulashekhara
Perumal 11- 12th Century left to Macca to convert to Islam Thirumanasseri
Raja was the ruler of Ponnani.
Thirumansseri Raja dominions were attacked by
Valluvakkonathiri and Perumpadappu Chief Thirumansseri Raja requested the help
of the Zamorian promising to cede Ponnani to the Zamorin. His enemies were
defeated and Ponnani came under the control of the Zamorin. The Zamorin made
Ponnani his second capital and naval headquarters. This had far reaching
consequences on the future history of Ponnani. So the Ponnani port, Thirunavaya
(Mamangam) came under the control of Samoothiri. Mamankam Festival, a river
front festival conduced once in 12 years on the banks of Bharatapuzha.
Organized by valuvakonathiri afterwards it was conducted by Samoothiri along
with Thirumanasseri kings and in association with Thrikkavu temple. It’s a
Cultural fest with various dance forms and naval celebrations in small
ships.
Thirumanasseri Raja was the ruler of Ponnani. When his
dominions were attacked by Valluvakkonathiri and Perumpadappu Chief
Thirumansseri Raja requested the help of the Samoothiri promising to cede
Ponnani to the Samoothiri. His enemies were defeated and Ponnani came under the
control of the Samoothiri. The Samoothiri made Ponnani his second capital and
naval headquarters. This had far reaching consequences on the future history of
Ponnani. The first mosque of Ponnani was built in 14th Century by Sheik
Fariduddin Auliya. After the establishment of Brahmin settlement in Thrikkavu
area Muslim settlement started developing near the port area because of the
emergence trade related activities. The settlement started developing from the
area where the Thottungal mosque was constructed towards the south.
Predominantly Mappila Muslim was traders & fishermen.
Gujarati memons & Gujarati Brahmins settled in Ponnani for trade. Fishermen
community called ‘Mucua’ community were Hindus later converted to Muslims.
There was ‘viswakarma’ community involved in boat making. The predominant
Muslim community includes the Makhdums, Thangals, Marakkars, and Memon Muslims
etc.
British: The fall of Tipu Sultan led
Ponnani to be a part of Bombay Province under the British rule. Later this
place became a part of Malabar under Madras state. After independence, when the
state of Kerala was formed in 1956, Ponnani was included in Palakkad district.
In 1969, the Malappuram district came into being and Ponnani became part of
that.
Ponnani was a major hub of Indian nationalist movement in
Malabar District during the British Raj. Ali Musaliyar (1854-1921), one of
principle leaders of the 1921 Mappila Rebellion, had studied at the Ponnani
madrasa. Sayyid S. Makti Thangal (d. 1912), an influential Mappila theological
reformer, was a native of Ponnani. K. V. Raman Menon (1900–1974), known as
Ponnani Gandhi, was a reputed Indian National Congress leader of the time who
had actively participated in the freedom movement against the British in
Malabar District. He was a social reformer and was a leading lawyer of the
Court of Ponnani.
The Ponnani Panchayat Formed 1907. In 1948 the Malabar Collector
Mr. Cannoli converted the Appithodu, a natural stream in to a Canal called
Connolly Canal mainly for in land trade. Later the municipality Formed in 1977
with 51 wards with few wards including 100 percent of Muslim settlement which
signifies Ponnani as a predominant Muslim settlement. The total Municipal area
is around 25 Square Km
3. Architectural typologies
Different
types of architectural typologies are present in this historic port town which
clearly demonstrates it as a cross cultural construct. The typologies include
temples (Trikkavu Temple) and Mosques (Thottungappalli the first Juma Masjid in
Ponnani founded by Sheik Faridud Din Auliya). The mosque was praised by mosque,
the famous Muslim scholar and veteran freedom fighter Umer Qadi. The
inscription found on the mosque shows the renovation of the Masjid at Thottunga
at Ponnani by Sheikh Farad, about 700 years ago. The other mosques include
Ponnani Misri Palli, Ponnani Akathe Palli etc. Another typology, which is
prevalent, is the water structures like the bridges, tanks, canals (Cannoli
canal built by Madras collector Mr. Cannoli from East India Company). Since the
community consisted of traders, the port town has the typology of shops and
Godowns.
Up gradation in the construction technology with locally
available materials and stylistic influences. Well preserved monuments under
WAQF board and other privately owned residential buildings are more vulnerable
Adaptation of social customs - Mappila Muslims following matrilineal
system.
Ponnani – The vernacular architecture is evolved through
time in all over the world with the advancement of technologies through cross
cultural influences. Till the half of 19th century the
architecture of Ponnani is seen in its purest form; a general form with the use
of local materials suitable for local need. Buildings were mainly made of
mud and thatched with coconut leaves and later evolved to stone walls. The
European Traveller Francis Buchanan gives a useful account of the land of
Panyani (Ponnani) and its built fabric, materials, community (especially the
traders and the fisherman community), the exported/imported goods, during the
1800s. He says the ‘huts are inhabited by boatmen and fishermen, who were
formerly Mucuas, a low of Hindus; now they have all embraced the faith of
Muhammad’.
4. Makdhooms and Ponnani
Makhdoom
family in Ponnani has a great history of resistance against the colonial
atrocities of Portuguese. The family of Makhdooms has high respectability in
the socio-cultural arena of the society. Sheikh Zainuddin Makhdoom senior was
born in this family in March 18th 1467, Kochangandi near Kochi. His full name
was Abu Yahya Zainuddin ibn Ali ibn Ahmad Al Ma’bari and he was popularly known
as Sheikh Zainuddin Senior/Sheikh Zainuddin I (1467-1522). His father was
Allama Ali. There were two opinion among the scholars related to the word
Ma’bari that is a part in name of Makhdooms. The first assumption is that
Makhdoom family migrated from the place Ma’bar in Yemen and reached in
Kayalpattanam, the second assumption is that the name came from the place
Ma’bar in Kayalpattanam. The glory of family Makhdoom tradition reached to the
first Khalifa Abu Bakr Siddique. Sheikh Zainuddin reached Ponnani at the age of
14 after the death of his father. His paternal uncle Zainuddin Ibrahim took the
responsibility of Sheikh Zainuddin and he lived with his uncle in the house
named as “Kochilimmantakam”. He attained his basic education from his uncle.
During this period, he learned Holy Quran completely and also attained the
knowledge in grammar, fiqh, spiritual philosophy etc. Later his uncle sent him
to Calicut for further studies. In Calicut he became the pupil of qazi Abu-Bakr
Fakhruddin ibn Ramadanu shaliyathi and spent seven years for studies. His
teacher was first Arabic poet in Kerala.
After
the completion of studies in Calicut, he went to Makah for attaining knowledge.
The travel was very difficult and he travelled in tramp steamer. When he
reached Makah he became the pupil of the great scholar Allama Ahmad Shihabuddin
ibn Usman ibn Abil Hillil Yamani and earned the knowledge in fiqh and hadith.
Then he went to Egypt to continue his studies and joined in Al-Azhar
University. During this period, there was no well-known university situated in
India. So, Makhdoom senior was forced to depend on foreign countries for
further studies. It is assumed that no one in Kerala who attained degree from
foreign countries before Makhdoom senior. During this time the upper caste
people in Hindu community were not permitted to cross the sea and lower caste
people could not afford the education because of their low status. There is no
evidence for any Christian who attained degree from foreign country before the
synod of udayamperoor (1599), in which the community of Syrian Christians was
reformed. Because of all this reasons, we can assume that Sheikh Zainuddin
Senior was the first person who attained degree in higher education in Kerala.
He was the first Malayali scholar who studied in Al-Azhar University. Makhdoom
senior travelled to Egypt through deserts by using the vehicles like camels,
horses, donkeys. He studied in Al-Azhar University in 1490s. He studied Hadith
under the guidance of Qazi Abdu Rahman Al Adami. Imam Sayyid Muhammad Assam
Hoodi, Imam Sayyid Abu-Bakr Al Hadrami, Imam Sayyid Abu-Bakr Al haidaroosi
et.al were the teachers of Makhdoom senior in Al-Azhar University. He spent
five years in Egypt and became a Muhaddis (scholar in hadith). After his
studies, he returned to Makah and performed Hajj and Umrah. In the end of
1400s, he arrived in Ponnani after the completion of his studies. With the
coming of Makhdoom Senior the people of Pazhayakam Tarawad in Ponnani gifted
their tarawad to Makhdoom. Later this came to be known as Makhdoom Pazhayakam. He
also built a masjid in front of the house; the masjid came to be known as
Makhdoomiya Akathe Palli.
When the Portuguese arrived in Malabar they had already a
prejudice against the Muslim settlements there. They treated Muslims as their
rivals only because of their religious identity. During the time of Crusades,
in which Iberian Peninsula had vital role and Portuguese had great losses. The
Muslims were important merchants of these regions. Thus, the Portuguese
understood that they would not get profit from the trade with Malabar unless
they destroy the power and trade monopoly of the Muslims.
The hided affectations behind the Portuguese were
identified first by Sheikh Zainuddin I. He called upon the Muslims to do Jihad
(holy war) against Portuguese power. Before the coming of Portuguese the people
of Malabar lived in a peaceful atmosphere. The Muslims of Malabar enjoyed
complete freedom and security under the rule of Zamorin. This situation was
completely changed after their arrival. They started committing numerous
violence against Muslims of Malabar like looting, desecrating the holy book,
burning mosques, devastating cities, enslaving the Muslim believers, blocking
and killing of Hajj pilgrims, treated the captives in very pathetic manner, the
captives had to swallow humiliations like slapping on the face with slipper,
dragging them in the street up for sale and also forced to do what they were
capable to do. Initially Zamorin not favored for the trade relation with
Portuguese. In this time, they reached in Cochin and made a good relation with
Raja of Cochin. This helped them to create Cochin as their trade Centre.
During
this period the Portuguese traders started violence against the native traders
called ‘Marakkars’. With the instruction of Sheikh Zainuddin I, Muhammad
Marakkar, the leader of Marakkar community reached Ponnani and started training
the young people in order to fight against Portuguese. In this
scenario Makhdoom Senior decided to convince the people the threat of
Portuguese and the need to fight against them. So, he wrote the book named
Tahrid Ahlil Iman Ala Jihadi Abdati Sulban to inspire the people to fight
against Portuguese power. The Tahrid was a poem including 175 lines. The poem
written in the Arabic language and it divided as 15 sections. Each section
carries a title and a message. He explained the violence and
troubles faced by the Muslims of Malabar like incarceration, looting, burning
of mosques, violating chastity of ladies, blocking travelers etc. He continuously
explained the violence of Portuguese throughout the first part of the poem. He
also addressed the troubles experienced by the Hajj pilgrims and other Muslims.
He seeks help from God against the atrocities of Portuguese and prayed to wipe
out them from the map of the world. The second part of the poem deals with
responsibility of jihad (holy war). Author says that fighting against
Portuguese was the biggest responsibility of Muslims. He also mentioned the
native rulers who stood with Portuguese and he assured that they would not gain
victory rather than a disaster end. At the same time he praised Zamorin and
said that Zamorin would get reward from God for helping the Muslims. He also
prayed for the kindness and mercy of the God in the fight against the Portuguese.
Those who fight against the violence would get all blessings from paradise. The
poem also dealt with the greatness of martyrs. It portrayed the rewards the
martyrs would get from paradise and the poet insisted the Muslims to fight to
achieve the status of martyr. The poet warned the people to make any type of
relation with the Portuguese even in the face of business loss and destruction.
He also warned the people whoever ignored the holy war. He stated that whoever
ignored the holy war that will lose the prosperity of this world and hereafter.
Poet also identified that Portuguese were the emerging threat for the country
and warned the people of Malabar. He prayed to God to destroy the Portuguese
very badly, topple their wishes and plans, demolish their buildings etc. . . .
He used harsh language against Portuguese in his poem. The poem was also a best
example for religious harmony. The lines like
“Masters, in you we put our trust
With
the grace of the lord of the Throne, in all hardships”
“ We
are thirsty and you are the clouds about to pour down;
I wish I know whether it could quench our thirst”.
In these lines we can see the cordial relationship between
Makhdoom and Zamorin. It gives us an idea about the religious harmony existed
in Malabar during the sixteenth century. Precisely, Tahrid is a remarkable poem
in the Anti-Colonial context in Kerala from sixteenth to twentieth
century.
There
were many works written with the theme of anti-colonialism after the coming of
the work Tuhfat ul Mujahidden. It was a historical work in Arabic language. It
described mainly the Portuguese attempts to colonize the coastal regions of
Kerala and a century long resistance to it led mainly by the Muslim community
in the region. But Tuhfa itself attained inspiration from Tahrid written by his
grandfather. So, undoubtedly we can say that all the other works
written against exploitation of colonial power during the period from sixteenth
century to twentieth century attained the inspiration from one and only
‘Tahrid’. The works like Tuhfat ul Mujaahideen by Sheikh Zainuddin II, Fathul
Mubeen, Al Qutubathul Jihadiyya and Al Qazeerathul Jihadiyya by Qazi Muhammad,
Assaiful Bathar by Mampuram Sayyid Alavi Thangal, Udhathul Umaara by Mampuram
Sayyid Fasal Pookkoya Thangal, Muhimmathul Mu’mineen by Aminummantakath
Pareekkutti Musaliyar in Tanur, the War songs written by the poets like Moyin
Kutti Vaidyar, Pulikkottil Haider, Cheroor Muhammad Kutty and K.C. Muhammad
Kutty Molla got inspiration to wrote against the exploitative nature of
colonial power undoubtedly from the great tradition put forward by Sheikh
Zainuddin I and II. The writers like Tunchath Ezhuthachan, Poonthanam
Namboothirippad, Melppathoor Bhattathirippad were contemporaries of Sheikh
Zainuddin II. Unfortunately their works do not represent any type of
Anti-Portuguese element. The Malayalam Language became flourished during this
period, but we cannot get any single work against the exploitation of
Portuguese. Tahrid is an Arabic poem and the copies of poem sent to the Muslim
foreign countries like Egypt, Turkey, and Arabia etc. The poem also distributed
in many Masjids in Malabar and Makhdoom Senior also delivered speeches in order
to inspire people to fight against the exploitations of Portuguese in Malabar.
It was the first work written against colonial power in India. It is assumed
that Tahrid was written in the year 1502.
He
also wrote letters to kings of Arab countries requesting their help for Zamorin
in the fight against Portuguese attacks and exploitations. With the request of
Sheikh Zainuddin I the army was sent by Egypt. There is an assumption that the
soldiers from Egypt reached Ponnani and campaigned in a Masjid, this Masjid
later came to be known as ‘Misrippalli’. He also welcomed Marakkars
to Ponnani to fight against the colonial power. With help of Marakkars the
naval power of Zamorin became strengthened. Makhdoom I and Kunjali Marakkar I
were childhood friends and Marakkar lived in Ponnani until the death of
Makhdoom I. Makhdoom I played an important role to build the joint army of
Zamorin-Makhdoom-Marakkars to fight against the Portuguese; the first colonial
invaders in India.
At
the same time, Makhdoom senior concentrated to counsel the Muslims of Malabar
with Islamic ideals and he became spiritual leader of Muslims. In 1518 CE/925
H, he found the juma masjid of Ponnani and to promote the religious education
he developed the Ponnani dars. In Ponnani juma masjid, the students from different
parts of the world acquired knowledge. They were sitting around the lamp called
“thookkuvilakku” and recite the quran and hadith. The main subjects in dars
were fiqh, thafseer, tasawuf, haiath (spherics), falsafa (philosophy), hanthasa
(geometry) etc. This dars system was renowned as “Vilakkathirukkal” and the
students from different parts of the world like Indonesia, Ceylon, Lakshadweep,
Maldives, and Java etc reached Ponnani in search of knowledge. Those who
completed studies from here to get the degree called “Musaliyar”. Makhdoom I
also attracted with Sufi ideals and became the pupil of Sheikh Quthbudheen.
Makhdooms played an important role to popularize the Qadiriyya sisilah
throughout Malabar region. Besides the work Tahreed, Makdoom Senior
wrote many other works like Murshiduthullab, Sirajul quloob, Sirajul Muneer, Al
Masa’b fi dikril mouth, Shamsul huda, Irshadul Khasideen, Hidayathul Adkiya,
Tasheelul Kafiya, Hashiyath alal Irshad, Qitabussafa, sha’abul Iman, Manquz
Moulid etc. His son Abdul Azeez wrote a commentary for his famous work kithabul
Adkiya called Maslakul Adkiya after his death in 1522. Makhdoom Senior wrote
the commentary of the Poem Alfiyya written by Ibn Malik but after the death of
Makhdoom Senior his son Abdul Azeez completed the commentary of poem. He also
completed the incomplete poem of his father named as Dikrul Mouth. He followed
the footsteps of his father throughout his life and struggled against
Portuguese.
THUHFATHUL MUJAHIDHEEN: Sheikh
Zainudheen I’s grandson Sheikh Zainuddin II also followed his path and wrote
the famous work Tuhfat ul Mujahideen. Precisely the Makhdooms of Ponnani have
long history against the anti-colonial resistance in Malabar. ‘Thuhfathul
Mujahidheen’ was a historical work written by Shaikh Zainudheen Makdhoom
second. It was a complete historical writing in Kerala. Spread of Islam, Jew,
Christian religious and migration of that religious people, explain through
this work.
The first part of Thuhfathul Majahidheen Sheikh Zainudheen
Second explains through religious style. But we analyses the situation of that
period, we can understand availability of the part.
The lack of ancient Indian Historical records and evidence,
Thuhfathul Mujahidheen’ get prominent place in historical writings. Thuhfathul Mujahidheen’
considered as a good first historical writing in Kerala through the scientific
method.
Through this work Shaik Zainudheen Second explained the god
gave fortunate of Zamorin because he was a Hindu, and he explained about god
gave curse up on Muslims. In here we can understand the neutrality of this
work.
Thuhfathul mujahidheen is written in classical Arabic
languages. Because of its interactional importance, it has been translated into
more than 40 languages included 5 Malayalam. The first English translation was
done by lt. Persian translator in George Fort Madrass.
In this work Shaikh Zainudheen Second was explained
religious, tax system, Hindu customs, relationship with Zamorin etc. Thuhfathul
Mujahid explained Hindus customs we can’t say it was a terrorist work.
VALIYA JUMUHATH PALLI
Founder
of Valiya Jumuhath Palli was Shaikh Zainudheen Makdhoom First. 1518 (Hijra 925)
was the year of establishing this Mosque, but in Malabar Manual denoted this
year 1510. So these proofs of evidence we can understood Shaik Zainudheen
Makdhoom was established it. But there were so many legends behind the
establishment of this Mosque.
‘Vilakkathirikkal’
was the graduation giving by shaikh Zainudheen started Dars system as a
systematic study in Valiya Jumuhath Palli. From different places and countries
like Indonesia, Java sumathra students came to this Dars. Each house of Ponnani
takes the responsibilities of students from outside. All students are sitting
around of lamp. That’s called Vilakkathirikkal.
Large number of students from far and near used to come to
have and receive the little of ‘Musliar Pattom’ after the completion of
studies. The dress of the students was very simple and they have a single
cloth, full sleeves, shirts and turban. ‘Pallikkalakkam’ the building near by
the big Juma Masjid was designated to accommodate many students.
‘Vilakkathirikkal’ was the last phase of ‘Musliar Pattom’. They awarded to wear
a shawl and an overcoat. The degree holders were given to immediate appointments
as Quadis in various Mahalls in Malabar.
Makdoom and Honoring Makdhooms:-
After sheik Zainudheen Makhdoom First, Islamic
renaissance leader was sheikh zainudheen second. At the time
of Sheikh Zainudheen Makdhoom were took the responsibilities or they
took over the status Makdhoom. Allama Abdull Azees have no child, that’s why
Sheik Zainudheen Second took the status of Makdhoom. Later Sheikh Zainudheen
Second became a leader of big amount of Muslims. But he can’t do justice to
this status Makdhoom, because he spends his life and time collecting knowledge
and travelling. Later he gave Makdhoom status to his sister Khadija’s Son
Sheikh Abdurrahman Usman. That time to till now Makdhoom followed
‘Marumakkathayam’ system.
Historians have different opinion about first argument. One
opinion is, Sheikh Zainudheen second didn’t take the Makdhoom status, as usual
Sheikh Zainudheen in travelling Sheikh Zainudheen first handover the status to
Sheikh Usman.
‘Pazhayakam, Puthiyakam, Gassali Musliyarakam’ these were
prominent branches of Ponnani Makdhoom Family. Oldest person get the status of
Makdhoom. In case he can’t agree with this duty, if he write and sign in a
resignation letter, status will be occurred in another oldest person.
After Zainudheen Makdhoom first, 40 people took the status
of Makdhoom. Sayyid M.P. Muthukoya Thangal is the fortieth Makdhoom. He took
the responsibility on 4th Tuesday 2007. He reached this position through
Marumakkathayam.
Honoring
Makdhooms:1.
Makdhoom Sheikh Zainudheen Ibnu Ali Ibnu Ahmed Al Maa’bari (Known as Big
Zainudheen Makdhoon) (AD 1467 - 1522), 2. Makdhoom Allama Abdul Azees Ibnu
Zainudheen (AD 1506- 1586), 3.Sheikh Ahammed Zainudheen Ibnu Gassali (Known as
Small Zainudheen) (AD 1532- 1619), 4. Addu Rehman Makdhoom (Son of Sheikh
Usman, D: AD 1620), 5. Usman Makdhoom, 6. Abdul Aziz Second, 7. Abdul Rahman
Second, 8. Abdul Aziz Third (D: AD 1717), 9. Makdoom allama
Mohyudheen Kutty Musliar (D: AD 1729), 10. allama makdhoom Noorudheen Musliar
(D: AD.1740), 11. Makdhoom Kaja Ahmmed (known as Koyamu Makdhoom, D: AD. 1747),
12. Sheikh Muhammad Makdhoom First (D:AD 1752), 12. Makdhoom sheikh Mohammed first
(AD 1752), 13. Kunji Ahammed Makdhoom (D: AD 1756), 14. Makdhoom sheikh ahmmed
(D: AD 1766), 15. Kutty Hassan First (D: AD 1783), 16. makdhoom sheikh Ali
Hassan First (D: AD 1785), 17. Makdhoom sheikh Muhammad Second, 18.Pazhayakath
Ahammedkutty makdhoom (Lavakkutty Musliar’s Son) (D: AD 1801), 19. Pazhayakath
makdhoom Zainudheen musliar (D : AD 1821), 20. Puthiyakath makdhoom Abdul
Rehman (known as valiya avarankutty musliar), 21. Puthiyakath makdhoom kutty
hassan musliar second, 22. puthiiyakath makdhoom Ali Hassanmusliar 23.
pazhayakam gassali musliyarakath makdhoom Sayyid Alavikoya Thangal (D : AD
1855), 24. Puthiyakath Makdhoom Ahammed musliar (D:AD 1863), 25. Puthiyakath
Zainudheen kutty Makhdhoom (known as akhir zainudheen Makhdhoom (D : AD 1887),
26. Cheriya Puthiyakath makdhoom Muhammad (known as cheriya bava
musliar) (D: AD 1908), 27. Pazhayakath makdhoom Ahammed Musliar (D :
Ad 1915), 28. Pazhayakath makdhoom Mohammed musliar (known as Mammy Kutty Haji)
(D: AD 1930), 29.Pazhayakath Sayyid Mustafa Haidrose koyakutty thangal (D: AD
1933), 30. Cheriya Puthiyakath makdhoom Zainudheen (known as bava musliar)
(D: AD 1936), 31. Pazhayakam makdhoom sayyid attakkoya thangal (D: AD 1944),
32. Cheriya Puthiyakam Thottumgalakathu makdhoom Beerankutty (known as bava
musliar, D: AD 1959), 33. Pazhayakath makdhoom Abdurehman (known as bava
musliar, D: AD 1961), 34. Cheriya Puthiyakam Thottumgalakathu makdhoom
Abdurehiman (known as avarankutty musliar, D: AD 1966), 35. Pazhayakam makdhoom
Pookoya Thangal (D: AD 1983), 36.pazhayakath makdhoom Sayyid Alavikoya Thangal
(D: AD 1986), 37. Cheriya Puthiyakam Thottumgalakathu makdhoom Kunjadutty
Musliar (D:AD 1996), 38. pazhayakam gassali musliyarakath Koyakutty Thangal (
(D: AD 2004), 39. makdhoom P.K.M. Abdurehiman Kutty Musliar (D:AD
2007), 40. Makdhoom Sayyid M.P. Muthukoya Thangal.
Heritage Masjids and Temples of Ponnani
Masjids: 1. Thottungal Juma Masjid,
2. Siyarath Juma Masjid, 3. Makdhoomiya Akathe Masjid, 4. Misri Masjid 5.
Theruvath Masjid, 6. Thekke Masjid etc.
There
existing 87 masjids included 43 juma masjid in Ponnani muncipal
areas
Temples: 1.Thrikkavu Sree Durgha
Bhaghavathi Kshethram, 2. Kandakurumbakkavu Kshethram, 3. Vairanalloor
Kshethram, 4. Chamravattam Kshethram, 5. Bhadramkulangara Kshethram, 6. Ohm
Thrikkavu Kshethram, etc.
Well-known personalities in Ponnani
Malayalam
Writers from Ponnani: 1. Nalappad Narayana Menon,
2. Balamani Amma, 3. V.T. Bhattathirippad, 4. M.R. Bhattathirippad, 5. Edasseri
Govindhan Nair, 6. Kamala Surayya, 7. M.T. Vasudevan Nair, 8. Uroob P.C. Kutti
Krishnan, 9. K.P. Ramanunni, 10. Alankod Leelakrishnan etc.,
Political
Leaders from Ponnani: 1. E.K. Imbichi Bava, 2.
V.P.C. Thangal, 3. K.V. Noorudheen, 4. Koladi Govindhan Kutty, 5. Paloli
Muhammedkutty, 6. Speaker P. Sreerama Krishnan, 7. C. Haridas etc.,
Freedom
Fighters: 1. E. Moidu Maulavi, 2. K.V.
Rama Menon, 3. K.V. Balakrishna Menon, 4. Panchilakath Muhammed Haji, 5. A.P.
Abdul Asees Haji, 6. Mayithriyakath makki Imbichi etc.,
Muslim
Writers: 1.
Sanaulla Makthi Thangal, 2. Kodambiyakath Kunjiseethi Thangal, 3.
Manjabrayakath Abdul Asees, 4. Nalakath Kunjimoidheen Kutti, 4. Maliyekkal
Kunjahammed Sahib, 4. Kaliyarakath Kunjibava. etc.,
Painters: 1. K.C.S. Paniker,2. Artist Namboothiri, 3. T.K. Pathmini, etc,.
Boundaries of ponnani nagaram
East Biyyam Kayal, west
Arabian Sea, south Pookkaithappuzha, north Bharathappuzha
References
1. Yogesh
Sharma, Coastal Histories: Society and Ecology in Pre – Modern India, Primus
Books 2010, p 76.
2. McCrindle
R. C, Ancient India, London, 1 8 77, P. 12
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University, (2000) P. ll
4. Roband
E. Miller, Mappila Muslims of Kerala, Madras (1 992) P- 79.
5. Sreedharamenon
, A History of India Part-III, Madras (1 995) P-22.
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Vijanana Kosam, Desbandhu Publications, Trivandrum (1 98 7) P- 1 26.
7. Ammad
Kunnath, “The rise and growth of Ponnani from 1498 A.D. To 1792 A.D.”
8. StephenFredericDale,theMappilasofMalabar(1498-1922)
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9. Historic
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10. Francis
Buchanan Hamilton, “A journey from Madras through the countries of Mysore
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11. 11.Sheikh
Zainuddin I And His Struggle Against Portuguese Power In Malabar, A.K. Arifa
12. T.V.
Abdurahman Kutty, Ponnani: Paithrakavum Navothanavum, Poomkavanam Publications,
calicut, 2016, p.206.
13. Ibid,
p.209.
14. Hussain
Randathani, Makhdoomum Ponnaniyum, Ponnani Juma Masjid Committee, 2014, p.112.
15. K.V
Abdurahman, Mappila charithra shakalangal, Muslim Service Society, Ponnani,
1998, p.63.
16. Mahmood
Kooria, Tahrid Ahlil Iman: An Indigenous Account Against Early
Modern European Interventions in Indian Ocean World, in Zainuddin Makhdoom I
Tahrid Ahlil Iman Ala Jihadi Abdati Sulban by KM Mohamed (trans), Other Books,
Calicut, 2012, p. 34.
17. K.M
Mohamed, Zainuddin Makhdoom I: Tahrid Ahlil Iman Ala Jihadi Abdati
Sulban, Other Books, Calicut, 2012, p.62.
18. Hussain
Randathani, Op.Cit, p.
217.
19. K.
M Mohamed, Op.Cit, pp. 65-77.
20. Ibid,
p.64.
21. S.
Muhammad Husayn Nainar, Sheikh Zainuddin Makhdoom – Tuhfat-al-Mujahidin: A
Historical Epic of the Sixteenth Century (trans& ed), Islamic Book Trust,
Kuala Lumpur, 2009, p. xxi
22. T.V
Abdurahman Kutty, Muslim Vidhyabhyasam: Alif Muthal IAS vare, The State
Institute of Languages, Thiruvananthapuram, 2013, pp. 31-32.
23. Ibid,
pp. 19-22.
24. J
B P More, Origin and Early History of the Muslims of Keralam 700 AD-1600 AD,
Other Books, Calicut, p. 120.
25. Makdhooms
of Ponnani, Thehseen padinjarakam.
26. Francis
Buchanan, Journey from Madras through the countries of Mysore,Canara,and
Malabar,vol II,Asian Educational Services, New Delhi,1988(1807),p.419.
27. C.A Innes and Evans, Malabar
Gazateer.(reprint)Trivandrum,1997,(1908)p.219.
28. ibid, p.220.
29. Madras District Gazatteers — Statitical Appendix
for Malabar District,Addison and Co., Madras,1904.
30. Marine Department Register,Govemment of
Madras,Port and Shipping Office,Ponnani,1908.
31. P.
Sameena Nasrin, Memory records and history : Re-Apparasing the legacy of
Ponnani Port
32. C.Ashraf(ed),Ponnani
oru ithihasa paithrokathinte suvarna rekha, Ponnani poura samooha sabha,ponnani,2018,p.228.
33. Marine notifications of Fort ST George Gazatte,
Port and Shipping Office, Ponnani ,1925.
34. Application for refund of landing and shipping
dues under Act of 1885, Port and Shipping Office,Ponnani,1939.
35. Application to import, Port Register. Port and
Shipping Office,Ponnani,1940.
(T.V.
Abdurahimankutty, Historian of Ponnani, Writer & Retired Teacher)