Mappila Songs

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

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

കുന്നും മലയും കേറിക്കീഞ്ഞു ശെമ്പഞ്ഞെരുക്കം
വന്നൊരു സുന്ദരിലാവണന്റെ പെങ്ങളുമ്മാ
പോന്നുപെരുത്തൊരു പാതാളത്തിലെ സുൽത്തനോരെ
മിന്നും പൊച്ചണി കമമണി ബീവി ശൂർപണഖ
കാലക്കെടിനു ഹലാക്കിനു സുൽത്താൻ മയയത്തായി
ശീലംകേട്ടോൾക്കിന്നും വേണം മാപ്പിളയൊന്നു
ആങ്ങളലാവണ രാജാവോട് സങ്ങതിശൊല്ലി
പെങ്ങള് കണ്ടാൽ സമമതമാണെന്നവരുശൊല്ലി 

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 C N Ahammed Moulavi and K K Muhammed Abdul Kareem found two epic poems unpublished and authors anonymous.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

ആകും അസദുല്ലതങ്ങൾ
അലന്തെ പുലിപോൽ പടയിൽ
വീകം അലിയാർ സിഫത്തും
വിരുത്തുവതാര് പാരിൽ...

Many of the songs by anonymous poets are very popular. ‘Aadhi muthal puraanam’ is a very ancient wedding song. ‘Oppana murukkam’ is also a very old song.
മാണിക്കാമണിമുത്തു മുഹമ്മദിനാ
മുഹബ്ബതാൽ യദർതള്ളാ തിരിനോക്കാലേ
തിരിനോക്കും തിരിവൊളിവതിനാലെ
തിരിവൊളി വെമ്പിനദിമിർ പൊങ്ങി

The style of ancient ‘mylanchi’ (mehndi) songs go like this:
മണിമറയിൽ സുവര്ക്കം തന്നിലായെ പീഡം
അപ്പീഡം ഏറിപ്പോയ് ഒപ്പന വെക്കേണം
ഒപ്പന കാണാൻ പെരിയോൻ തുണ വേണം
പെരിമയിലുള്ള മലാഇക്കന്മാരും
സഫ് ഒപ്പിച്ചുള്ള മലാഇക്കത്തെല്ലാരും
വിശയെന്നിയെല്ലാരും ഒരുമിചിരുന്നാരെ 

Old ‘Ammayippattu’ is a witty song.

അപ്പങ്ങൾ പലവിധം കൊടുത്തമ്മായി
അലങ്കാരം മികച്ചേമാൽ കൊടുത്ത മൂലം
ആടുവാൻ ആളുകൾ പെൻട്രിയകൾ യെത്തിരാ
തേടുവാൻ കാക്ക അളിയൻ ഹാജർ

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

ഒരു വാക്കും നായൻയെന്നുന്നിച്ചു ഉത്തിരം കേട്ടാരോ
ഉത്ത്റാൻ മണ്ണ്മർയം താനും അനുമോദം
അരിയെ ജിബ്‌രീൽ ഉരത്ത് മണ്ണ്ടുത്തോതുംപോൾ
ആദരവുല്ലോരി പയ്തലു പള്ളയിൽ ആയുതയ്
പിരിഞ്ഞു അവിടന്ന് അന്ന് ജിബ്‌രീൽ ഉശർന്നു പോയ്‌
പിശകാതെ മങ്കവയറ്റിന്നു ഈശാനബി ചൊന്നാര്

The tales of prophets and saints could also be seen in lullabies which follow oppana songs. Lines from a lullaby which touches the childhood of prophet Muhammed:
താലോലം താലോലം താഹാ നബിയേ
താലോലം കൊള്ളുന്നാൾ തായി ഹലീമാ
താലത്തിൽ അല്ലുംപോൽ എല്ലാം വലിതാൻ 
താമരപൂമണം നാളിൽ ഹലീമാ

‘Malappattu’ (offering songs) are a special branch of mappila songs. They are about the lives of saints, honouring them. There are many anonymous songs in this category also. Following are few lines from‘Abdu Rahmanubnu Ouf Kissa song’ to show how ancient they are:
കാമീൻ അതയന്റെ ഹബീബ് നബിയോട്
കൂറും പിരിശം മികച്ചോർ അസ്ഹാബി
കോമാനത്യെന്റെ മുഖതിന്വേണ്ടി
ഖോജാനബി വാശം മാറാതെ നിന്നോവർ
നാമം അബ്ദുരഹിമാനെന്നു പെറ്റൊവർ
നല്ലെനബിദീനിൽ മാലോ ശിചിട്ടോവർ
ചീമാനോടെറ്റം പിരിശം മികച്ചോവർ
ഒരുമയിൽ നല്ലേ തലാകും പിരിഞ്ഞൊവർ
ഒക്കകൊടുത്തു സുഹദായി നടന്നോവർ

A number of Mala songs were written by known and unknown poets following the footprints of this song. Muhiyudheen mala, Badar mala, Rifai mala, Nafeesathu mala, Manjakkulam mala, Mampuram mala, Malappuram mala and Muhdu maala are all popular maala songs. Depending on the common knowledge till today, ‘Muhyudheen Mala’ written by Khazi Muhammed of Calicut is the earliest poem to have the poet’s name and written year printed. It is stated in the song itself that it was written in the Malayalam calendar year 782.
കൊല്ലം യെലുനൂട്ടുയെന്പതുരണ്ടിൽ ഞാൻ
കൊത്തെൻ ഇമ്മാലെനെ നൂറ്റയമ്പതുഞ്ഞുമ്മൽ
മുത്തും മാണിക്കവും ഒന്നായി കോത്ത പോൽ
മുഹിയുദീൻ മാലേനെ കോത്തെ ഞാൻ ലോകരേ
Muhiyudheen Mala praises the great scholar and spiritual teacher Sheikh Abdul Khader Jeelani.
കുപ്പി അകത്തുള്ള വസ്തുവിനെ പോലെ
കാമാൻ ഞാൻ നിങ്ങളെ ഖല്ബകം എന്നോവേർ
തേനീച്ച  വെച്ചപ്പോൾ ഉറുമ്പു ചാലിട്ട പോൽ
തിശ അവരെപ്പോഴും ആവണ്ണമുള്ളോവർ
കളവു പറല്ലാ എന്നുള്ള ചോന്നാരെ
കള്ളന്റെ കയ്യിലെ പൊന്നു കൊടുത്തോവർ
കനിയില്ലാക്കാലം കനിയെ കൊടുത്തോവർ
കരിഞ്ഞ മരത്തിന്മേൽ കായായ് നിറച്ചോവർ   
Even though it has some idealistic flaws from the viewpoint of religion, the poem is very beautiful. It is older than Thunjathu Ezhuthachan’s Adhyatma ramayanam and it’s simplicity and originality is laudable.  The unique narrative style of Muhyudheen Mala could be seen later only in the works of Kunjayin Musliyar who was a great scholar and had a unique sense of humour. ‘Kappappattu’ is a very beautiful metaphorical poem written by him. The song starts with comparing human body to a ship.
ചായൽ ഒരു കപ്പലുണ്ട് നമുക്ക്
ചാഞ്ഞുള്ലെ  പാണ്ടിച്ചാണൊൻപതു നീളം
This ship is being attacked by four kinds of thieves.
നാലുണ്ട് കള്ളർ ഉഴുവ് ചുരലും
നാണാദെ നാലും അത് നാലുപാഗം
മാലും തടിയിച്ച ലോകരിമ്മൂന്നും
മൽഊനതെന്ന അസാസീലുമൊന്നു
Wealth, desire for the body, men and the cursed devil are the four sea thieves.
കണ്ടിട്ടറിവാനോ കണ്ണില്ലേ പൊട്ടാ
കാരുണോർ ചൊന്നേ ചൊൽ കേട്ടില്ലേ പൊട്ടാ
പണ്ടുള്ളോർ ചൊല്ലില് പതിരുണ്ടോ പൊട്ടാ
പയ് തന്ന പാലില് കയ്പുണ്ടോ പൊട്ടാ
... പട്ടം പൊളിഞ്ഞാൽ പറക്കാമോ പൊട്ടാ
പാലം മുറിഞ്ഞാൽ കടക്കാമോ പൊട്ടാ
പുണ്ണിയം ചൊല്ലാമാകേകുമോ പൊട്ടാ
വേട്ടാളർ കാതില് കൂടിട്ടോ പൊട്ടാ 

“Noolmala” is another devotional song written by Kunjayin Musliyar. It’s style is different from that of Malappattu. The poet expresses his love and respect to prophet Muhammed through the song and lists all the great qualities of the prophet. He expresses his extreme desire to see the prophet’s face and ends the “Nool maduhu”. Kunjayin Musliyar who preached the religion with a sense of humor lived during 1700’s. There are a number of famous jokes on him connecting Mangattachan and the King Zamorin. Noolmala is 300 years old. Muhiyudheen Mala and Noolmala have a difference of 130 years. In between these we don’t know how many books were written. “Valiya Naseehathu Mala” by Manakkantakathu Kunjikkoya Thangal is a poem written during that time. He wrote it during Hijra 1052. Muslim women used to depend on this poem for  basic religious education.

ഈടും മഹ്ശറ ചൂടും കൊടുമയിൽ
യെത്തിര പോട്ടിക്കരയുമേഖലബുകൾ
തേടും അന്നേരത്ത്‌ ഹഖുകൾ കിട്ടുവാൻ
തക്കോരെപാത്ത് പിടികൂടുന്നെത്തിരാ
കൂടും പിടിയിൽ വിടുതിമയമിലെ
കാണും മലക്ക് സമഹായ കടക്കാരിൽ
നാടും പലിശ ഭുജിത്തുള്ളവർ പള്ളാ
നാശത്തിൽ വിങ്ങി കനംകൊണ്ടവർ വീളും
വീളും അവർ മേൽ ശൈത്താനും കാഫിറും
വിതറി പലേക്കൂട്ടം കേറി നടക്കുമേ

“Safalamaala” by Shujayi Moythu Musliyar is a  song which reminds of Kunjayin Musliyar’s visionary songs. It was written in Hijra 1316. He included things from the beginning of the world to the life of the prophet. Here are few spiritual and philosophical advices:
നാളിന്നു പോകട്ടെ നാളെയാകട്ടെ
നാളേക്ക് നാളെ ഈ നീളം വിട്ടാട്ടെ
ഓടുന്ന കോടാ ഇടം വലം രണ്ടേ
ഓരോരോ സാ അത്തിൽ മാറ്റങ്ങളുണ്ടേ
ആടുന്ന ബാലസ്ഥിതി രണ്ടു വേറെ
അൽ പകലെന്നവർക്കാരംഭപ്പേരെ
കൂടുന്ന കൊല്ലങ്ങൾ മാസങ്ങലാഴ്ച്ച
നെടികൾ കണക്കിൽ നിന്നായുസിൽ തീർച്ച
തെടുന്നിവർ നിന്നെ മണ്‍വീട്ടിലേക്കു
തന്ജം നീ നോക്കുന്നു പൊൻ വീടിലേക്ക്‌
അകക്കണ്‍ തുറന്നാകെ നോക്കൊന്നു മോടാ
ഉൾസാരം ഓർത്താൽ ഉറങ്ങാമോ കേടാ
മുഖകണ്ണടയ്കക്കുൾ തുറക്കട്ടെ മാടാ
മൂടിട്ട പൊന്ചെപ്പിൽ മുത്തുണ്ട്‌ കേടാ
പകൽ കണ്ണടച്ചാൽ ഇരുളാമോ പൊട്ടാ
പന്തം പിടിച്ചാൽ ഫജ്ർ ആമോ പൊട്ടാ
തട്ടി തറക്കുൾ ഉറപ്പെന്തു പൊട്ടാ
തിന്നാപഴത്തിൻ രുചിയെന്തു പൊട്ടാ
നാട്ടാല്പുൽ നെല്ല് വിളയുമോ പൊട്ടാ
പൊട്ടാ നിന്മുന്തുള്ളിപ്പിൻ ചോരക്കട്ടാ
പിൻ ഇന്ന് കാട്ടം പൊറുക്കുന്ന കൊട്ടാ
പെട്ടാലോ ചത്ത ചകമല്ലോ പൊട്ടാ
പറനിൽഉടൽക്ക് ബഹുമാനം പൊട്ടാ
മാനം വരിപ്പാൻ അലങ്കാരമാകെ
മന്തം ഭരിച്ചിങ്ങു പിന്തുലും ആകാ
മാനേറും കാട്ടിൽ നീ പഞ്ഞാലും പോരാ
മുത്തിൻ ബഹർ കണ്ട് ചാടൂല്യം പോരാ
കല്ലോന്നുട്ടായിരം പൊൻവിലക്കല്ലേ
കൊട്ട നിറയ് കൽക്കൊരു കാശ് കല്ലേ
ഇല്ലെന്നു ചൊല്ലി നിറയ്ക്കാമോ പൂവേ
അല്ലൽ പറഞ്ഞു മകുട്ടാമോ കൊവേ
കൊല്ലും മലക്കിന്നു കല്പന കിട്ടി
കൂടാടിപാടുന്ന തത്തയെ കിട്ടി
തെല്ലും ഒഴികഴിവില്ലല്ലോ കുട്ടി
തന്നിഷ്ടം വിട്ടാമേ പോന്നിഷ്ടം കുട്ടി

The influence of mysticism could be seen in Safalamaala. The poet doesn’t lock us in the prison of spirituality, but he leads us to a life of good deeds based on dharma. He evokes the powers of humanity and wakes up the soul.

Moyinkutty Vaidyar and chettuvay Pareekkutty were poets who created a new path different than the religious traditional Mappila songs. While the traditional poems connected even the love stories to the lives of the saints and made it divine, these poets gave poetic form to the raw emotions of the common man. Moyinkutty Vaidyar (1852-1892) was the first poet to write a love story poem with all its true charm. Even though he lived for only 40 years, his contribution to Malayalam is unforgettable. The poet who loved nature and flowers could evoke romance in the listeners. He wrote an immortal love poem called “Badarul Muneer Huznul Jamal”. Shooranadu Kunjan Pilla evaluated this as a genius work which all of the Keralites together if tried wouldn’t achieve now. This is an example of his descriptive ability:
പൂമാകളാണേ ഹുസ്നുനുൽ ജമാൽ
പുന്നാരതാളം മികന്തേ ബീവി
ഹേമങ്ങൾ മെത്തെ പണിചിത്തിരം
നാമങ്ങൾ എണ്ണിപറഞ്ഞാൽ തീരാ
നവരത്ന ചിങ്കാരം പൂണ്ടെ ബീവി
കമാനക്കായ്ച്ചക്ക തൃപ്പമെന്താം
കത്തും തഖ്തിൽ മരുവും ബീവി
മരതകത്തുകിലും ഞെറിന്തുടുത്തു
മാണിക്ക്യക്കയ് രണ്ടെറിന്തു വീശി
പരുക്കിതലമുടിയും കുനിത്ത്
പെരുമാൾ കഴുത്തും ചെരിപും കൊണ്ട്
കരിപോൽ ഇടതും വലതിട്ടൂന്നി
കണ്പിരി വെട്ടിച്ചുഴട്ടീടലിൽ
വരിനൂൽ മദനം തരിത്തെനോക്കും
പവിഴപോന്ച്ചുണ്ടാലെ പോന്ചിരിതും
പൊഞ്ചിരി തന്നെ നടച്ചായലിൽ
പൂമാനത്തേവി വരവ് തന്നിൽ   

Moyinkutty Vaidyar also wrote well known battle songs like Badru, uhdu and Malappuram. Including Saleekathu, Kilathi maala and songs based on Panchatantra called “Elippada”, he wrote 12 khanda kavyas. With transformation, Mappila poets felt more freedom to choose their subject. The number of subjects which were written upon later on shows that. Songs like “Thengaappattu”(Coconut song) and “Mangaappattu”(Mango song) which are connected to the Kerala culture were written. Contemporary issues were written upon. A number of poets came forward to sing against the superstitions and malpractices in the society. Few lines from the poem “Durachara Mardhanam” (Destroying Bad customs) by Marakkar Musliyar. When false stories about Shaikh in Muthupetta and Koottayi Vellatha painting divinity on them were getting spread, he sarcastically wrote in a Mappila song:
മുത്തുപ്പേട്ടക്ക് പോയവർ വന്നേ
മുഴുവൻ കളവെന്നു പുലർന്നെ
അത്തരം തന്നെ കൂട്ടായി വെള്ളം
അതിനാൽ പുലർന്നതും കള്ളം

There were talented women poets like P K Haleema, V Ayishakkutty, Kandathil Kunjamina and Puthooru Amina. Sparks against abuse of women could be seen in some poems. Puthooru Amina writes against treating women like an object to consume:
നാലുഭാഗവും വന്നിതാ പറയുന്നു പെങ്കെട്ടു ഉമതിലും
നല്ല മാരരെ കിട്ടുവാൻ എനിക്കില്ലൊരു മുട്ട്
മട്ടിൽകിട്ടുവരെക്കും മാനേതേനേ വിളിക്കും
മട്ടുലോഗിയം ഉറ്റിടും പലേ ചക്കരവാക്കും ഒരുപടി
മക്കളങ്ങു കളക്കിലായാൽ അടുക്കളെലാക്കും
പൊട്ടിപ്പൊരിഞ്ഞന്തനാളാം പൊരിവെയിലത്താകും ഓളം
പോയി മറ്റൊരു തോപു കണ്ടുപിടിക്കും അയ്യളാ-പുരുഷരെ
പൂതി പത്നിമാർക്കു തീരും ഇതെന്തൊരു കോളാ!

There was a stream of Mappila songs touching the social life. The excitement of India’s freedom struggle could be seen in many Mappila songs of that time. Many mappila poets like Nallalam Beeran were put into jail. T ubaid wrote to raise the national spirit:
എന്തിനു വിണ്ണിൽ പുതുതായ്
കരിനിഴൽ കാണുന്നൂ തങ്ങി
എന്നു ലണ്ടൻ ഗോപുരങ്ങൾ–
തങ്ങളിൽ ചോദ്യം തുടങ്ങി
ചിന്തയാലിംഗ്ലണ്ട് തന്റെ–
തെളിമുഖം കരിഞ്ഞു മങ്ങി
ചീർത്താ മേതോ വിപത്തിൻ
സൂചനകൾ കണ്ടടങ്ങി

Mappila Literature researcher K M Ahammed wrote: “Mappilas didn’t sing about the local rulers or the Kings. They did’t fall short of desire for freedom or self respect. It was Mappila song writers and singers who inspired the Muslims of Kerala to fight against any oppression, whether of the local rulers or the British ” 

Mappila Literature

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

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

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

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

“വൊരു കുറ്റം ചെയ്തെ തടി ചുമക്കുയില്ല ബേറെ വൊരു തടിന്റെ കുറ്റത്തിനെ. പിന്നെ നിങ്ങളെ റബ്ബിനെക്കൊള്ലെയായിരിക്കും നിങ്ങള്ക്കുള്ലെ മടങ്ങും താനം. നിങ്ങൾ അമൽ ചെയ്യുന്നോല് ആയിരുന്നിരിന്നു. അങ്ങനത്തെ യാവുന്നു കൊണ്ട് നിങ്ങളോട് അവൻ ബിശയം അരവിക്കുന്നത് മൂലം. നിചയം തന്നെ അല്ലാവുയാകുന്നത് അറിയുന്നോനായിരിക്കും ഖല്ബുകളിന്റെയകതുള്ള യാവുന്നുകൊണ്ട് ഒക്കെയും.”

In 1961 K Ummar Moulavi translated the same as follows:

“യാതൊരു കുറ്റക്കാരനും വേറൊരാളുടെ കുറ്റം വഹിക്കുകയില്ല. പിന്നെ നിങ്ങളുടെ നാഥന്റെയടുക്കലെക്കാണ് നിങ്ങളുടെ മടക്കം. അപ്പോൾ നിങ്ങൾ പ്രവര്തതിച്ചു കൊണ്ടിരുന്നതിനെ പറ്റി അവൻ നിങ്ങളോട് പറയും. നിശ്ചയമായും അവൻ ഹൃദയങ്ങളിലുള്ളതിനെപറ്റി അറിയുന്നവനാണ്.”

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

 

The Influence of Islam in Kerala life

//This article is translated from the book "Mappilasaili" written by N K A Latheef and published by Vachanam books Calicut.//

Kerala heard the message of Islam during prophet's lifetime itself and received one of the first task forces of Islam in its soil. The ancient trade relations with the Arabs lead to this early beginning of Islam. The simple lifestyle and humble behavior of Malik Deenar's group attracted the the people. The historian Sheikh Sainudheen Makhdoom in his Thuhfathul Mujahidheen describes about the freedom Muslim missionaries received to spread their religion- "No other Hindu will attack a converted muslim. Even if he belonged to a lower caste, other Hindus will treat him like any other Muslim. The kings encouraged conversion to Islam. Logan describes it- " The Muslims are increasing in their number. The main reason for it is the religious conversion of lower cast Hindus. The conversion is not only allowed but also encouraged and ordered by the Zamorine(name for the early Kings of Calicut) Kings. One or more members of a fishermen family was required to be rised as Muslim to serve as sailors in Arabian ships. This tradition had been continuing till recent time.".

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

The belief that there is only one creator God is the basis for human equality and brotherhood. Only the one God is worthy of worship. This concept called "Thouheed" is the foundation stone for Islam. For the Kerala society who worshipped a thousand Gods, this idea was revolutionary. Among the thousand of Gods, the low castes who were the majority in Kerala were not allowed to worship the good-looking and merciful Gods. They were allowed to worship only the symbols of rage and cruelty. Chatthan, Chamundy, Chudalamadan and Bhadhrakali, ferocious Gods of such sort. The low castes were not even allowed to pass by the temples which worshiped the Gods of high castes. They had to attain punya by offering chicken's blood and toddy. Islam's invitation from these ancient tradition to the modern monotheism gave birth to a thought revolution. Monoethism doesn't support inequality. The equality in front of God reflects in the social life also. The Mappilas of Vadakkan Pattu (folk song tradition in Northern Kerala) who stopped Chirakkal Thampuran(a native king in northern Kerala)'s procession is a symbolic representation of this influence in belief. The chieftain of the King after hearing people's reason for not to follow old rules couldn't say anything in return and explains to the King-

എല്ലാരേയും പടച്ച തമ്പുരാനോ  

ഓരക്ക് വ്യത്യാസമില്ലല്ലോളി
ചാളക്കും വെയിലറിക്കുന്നല്ലോ
കോലോത്തും വെയിലറിക്കുന്നല്ലോ
രണ്ടുമോരുപോലറിക്കുന്നല്ലോ
പടചോനോ വ്യത്യാസമൊന്നുമില്ല
കോലോത്തും ചാളക്കും ഒരു പോലെയാണ്
മഴയുമെ തന്നെയത് പെയുന്നില്ലേ?
അങ്ങനെയുള്ള നിലക്കെങ്ങാണ്
എന്തിനു തമ്പുരാൻ പോകുന്നേരം
ഞാളങ്ങേതറ്റിട്ടു നില്ക്കുന്നത്?

(The God doesn't have any differences. The sun sheds light on the King's palace and the peasants hut alike, it rains on them alike, but then why do we have to keep away yards from you when you come?)
This courageous proclamation that there is no difference between the King and the subject reflects the great ideals of Islam.

Those who came to Islam believe in the life after and strived for success in it. Trade was one of the major livelihoods. Quranic verses prohibiting interest and promoting trade encouraged them. It was a time when Arabs had monopoly in world trade. After the commencement of Islam, the relation with the Arabs strengthened. Goods which were considered more valuable than gold and jewels from the Indonasean islands in Europe started to be shipped from Kerala. Historian K M Panickar points out that it was the Kerala Muslims who lived in the shores who lead this trade. It was due to the interest showen by the Muslim traders in the beginning of the 14th century that Kozhikode became an international port. Ibn Batutah records about traders from all around the world were seen in kozhikode. Muslims had the control over food and cereal distribution. K P Padmanabha Menon records in Kochirajyacharithram (History of the country of Kochi)- "There won't be enough rice to feed the whole country. Mappila traders bought rice from outside the country and sold them in the towns and the countrysides. It won't be difficult for the Mappilas to create a famine if they wish to", but being followers of Quran which strongly prohibits and condemns black-marketing, extortion and cheating in measurements, they were always honest traders. Ethics were respected in trade and the monopoly in trade made Muslims a decisive force in the society.

The Marakkars built a strong naval force for Kerala and they were well known in sea trade. Based on this domination in land and sea trade, historian Dr. Ayyappan records, "In creating the backbone of the wealth here, the Mappilas who shared blood and religion with the Arabs had a big role". The improvement in trade through them helped Kerala to develop. New towns were born in the coastal lines. Buildings were built with corner tiles and rectangular brings like in the Middle Easter countries. Wood trading centers were started. Timber export from kallayi started during that time. Pottery, hat-making and dyeing industries also started during that time because of the contact with the Arabs. City systems were built around jama-at mosques with importance to trade. remains of this could be seen in places like Chaliyam and Dharmmadam. Wide roads were built in villages. Arabs had started to exchange coins from the 7th century. It lead to the end of barter system in Kerala. Arab-Persian words which are still used in the field of trade are examples of the Muslim influence. Nikuthi(tax), bakki(rest), vasool(attain), inaam(prize), anamath(), badal(instead), tariff, rokkam(ready money), karaar(agreement), dallal(brocker), khabool(agree), sraappu(coin exchanger), hammali(porter), khalasi- all these words are from Arabic. Bazzar, samanam(goods), nirakku(rate), sumaar(about), sharashari(average), kammi(less), gudaam(godown), thrass(balance), aasami(cunning fellow), bakshippu, thayyar(ready)- all these are Persian words. Among the goods of trade, bathaka(water melon), vazhuthina, musambi, sabarjal, sakkoon pazham, uruman pazham(pomegranate), masala, uluva, kunthirikum, saboon(soap), neelam(blue substance), aalathu, kadalas(paper), makkacholam(maze from Mekka), surka(vinegar) are Arabic. Thakkali(tomato), koorka(a ground tuber), karakka(dates), badam(almond), pista, kismis(raisins), angoor, chakkara, gothambu(wheet) and achar(pickle) are Persian.

The Arab-Persian words used in the fields of administration and judicial system makes evident the the Muslim influence in the modernization of those fields.sarkar, jilla, thalook, thasildar, farkka, jamedar, havildar, kavathu, subedar, dafedar, jagirdar, inamdar, husoor, jameendar, inaam, thasthika, kisth, chalaan, rasheethi, nikuthi, huntika, avadhi, shuparsha, vakeel, vakalathu, haajar, harji, asal, nakal, munsif, aameen, mukthyar, ousiyathu, radhu, japthi, jamyam, mahsar, naajar, katthu, tharjama, paraathi, and the list continues.

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

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

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

Arabi-Malayalam Mappila Pattukal

Music and arts have a timeless influence on the society. It is the medium through which creativity has been transferred from generations in written and oral forms even to the illiterate.It let the working class enjoy the sweetness and bitterness of literary experience.
Like in any other society, Mappila songs are result of the Muslim invasion in the Malayali coasts.
So evidently, Mappila songs should be seen as a metaphor for the creation of social awareness.
It is very un-scientific to approach arts and music with a consideration to age grouping because its not distant for even the illiterate.

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

For women whom education and literacy were distant, especially the Muslim women, Mappila songs were a medium which united different generations together.
To the Muslim women to whom education were prohibited, Mappila songs, especially Mappila songs in Arabi-Malayalam were a rising song given by the invasive Muslim civilization. it is not different in other societies also.

It was the  presence of a semitic society which came to Kasargode along with the ship of Malik Deenar. Sermons didn't establish the presence of that society and stand the test of time. They successfully  got mixed with the native culture in Kerala. it is a result of that kind of a unification that a mappila song culture is prevalent for generations in the Mogral village in Kasargode. More than an inborn talent, music is life itself for them.

Mappila songs were rising songs and declaration of freedom for Muslim women who were denied education by the vested interests of priesthood and male domination. The acceptance to mappila songs  in which Allah, prophet and Caliphet were the characters was beyond what their authors had thought. The ‘mala’s (songs) are rich with hero worship and there are heroines also like Moytheen Mala and Nafeesathu Mala.

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

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

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

There are Mappila songs for every occasion like birth, death, marriage, feast, offerings to God, football, agriculture, battles and love not only in Malayalam but also in kannada. There are set rules and grammar for this range of music also. Encouraging language is encouraging humanity. The works of T.Ubaid and Moyikutty Vaidyar should be studied closely. These are invaluable assets for present from the past.
A new generation of Mappila song writers and instant poets are a unique experience in the village of Mogral. A generation in whose veins the sweet tunes of Mappila songs dissolve will make anyone wonder. The style of their singing underlines the humanitarian face of music. It is not only language but also the culture which is being transferred with the songs. Mappila songs are guiding lights in the journey of life.

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

Mappila songs shouldn't be rated on the basis of new trends and popularity. This poetic stream of self expression should be read on the basis of literary values as well as its influence on social and cultural spaces.

For the people of a Holy book which called it's people to read, Mappila songs are iron swords. Like the ishals which doesn't stop raining and changes night to day, centuries ago it was the Islamic invasion that gave magical realism to Spain. It is not only poetic justice.

// original article in Malyalam written by V Abdul Gafoor

Story of Sabau

Quran tells the story of a queen named ‘Bilkees’ and her kingdom called ‘Sabau’ in its 27 and 37 chapters.

“അവരവിടെ രണ്ടു മലകൾക്കിടയിൽ വമ്പിച്ച ഒരു അണക്കെട്ട് കെട്ടി, ജലസേചനം നടത്തി, ധാന്യങ്ങൾ, പഴത്തോട്ടങ്ങൾ, സുഗന്ധദ്രവ്യങ്ങലുല്പാദിപ്പിക്കുന്ന ചെടികൾ മുതലായവയെല്ലാം കൃഷി ചെയ്തു പോന്നു. അണക്കെട്ടിന്റെയും ജലസേചനത്തിന്റേയും സംവിധാനങ്ങൾ വായിക്കുമ്പോൾ നാം അമ്പരന്നു പോകുന്നു.”
( The built a dam between two hills and made irrigation canals to their fields where cereals, fruits and spices grew. The descriptions of the dam and irrigation plan are jaw-dropping. )

“ആ രാഷ്ട്രത്തിലെ ഉത്പന്നങ്ങൾ മറ്റു രാഷ്ട്രങ്ങളിലേക്ക് കയറ്റിക്കൊണ്ടു പോകാനും അവിടങ്ങളിൽ നിന്ന് ഇങ്ങോട്ട് ഇറക്കുമതി ചെയ്യാനും പര്യാപ്തങ്ങളായ വലിയൊരു കപ്പൽ സമൂഹവും അവർക്കുണ്ടായിരുന്നു. അതിനു പുറമേ കര വഴിക്ക് ഒട്ടകപ്പുറത്ത് കയറ്റിക്കൊണ്ടു പോകാനുള്ള മാർഗങ്ങൾ വിപുലമായ തോതിൽ വേറെയും.”
( They had a huge fleet of ships for trading with foreign nations and large scale methods to do trade through land )

“അവസാനം ക്ഷേമയ്ശ്വര്യങ്ങളിൽ മതി മറന്നു ധിക്കരികളായി മാറിയപ്പോൾ അവരുടെ അണക്കെട്ട് അള്ളാഹു തകർത്തു കളഞ്ഞതും അവര്ക്കുണ്ടായിരുന്ന ആ വ്യപാരസൌകര്യനക്ൾ നഷ്ടപ്പെട്ടതും ഖുർആൻ തന്നെ (34 :19) രേഖപ്പെടുത്തിയിട്ടുണ്ട്.”
 ( In the end, they forgot everything in their pomp and splendor and Allah punished them by destructing  their dam and they lost all their trade )

Early Arabs and trade

The history of prophet Yousuf is described in Thora as follows:

“സാമ്പ്രാണിയും സുഗന്ധപശയും സന്നിനായകവും ഒട്ടകപ്പുറത്ത് കയറ്റി മിസ്രയേമി (ഈജിപ്ത് ) ലേക്ക് കൊണ്ട് പോകുന്ന യിശ്മായേല്യരുടെ ഒരു യാത്രക്കൂട്ടം വരുന്നതു കണ്ടു.... അവർ യോസേഫിനെ മിസ്രയേമിലേക്കു കൊണ്ട് പോയി. ”
(It describes how a caravan of merchants trading different spices took Yousuf to Egypt. )

Both Quran and Thora depicts this event which took place 3600 years ago. This proves that the Arabs had international trade relations from these ancient times.