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# உங்கள் சாதனைகள் ஒளிரத் தொடங்கும் போது விமர்சனக் கணைகள் பாயத் தொடங்கும். அது தான் நீங்கள் உங்கள் சமூகத் தடைகளை கடந்து வந்திருக்கிறீர்கள் என்பதற்கான அடையாளம்.
@ பட்ட மரங்களல்ல...பழமரங்களே கல்லெறிக்குள்ளாகின்றன.
Saturday, January 26, 2013
The Origin of Islam and Muslims in Tamilnadu
East coast of Tamilnadu known as
Mabar had been the place of attraction for international trade even in the
earlier centuries of Christian era.
Korkai was the very ancient port city of Pandya Kingdom attracting
maritime traders from Arab countries, China and Greece even before the advent
of Islam. The Sangam classical
literatures such as ahananuru, Mullaippattu, Nedunalvadai, Perumpanatruppadai,
Manimekalai, Madurai Kanchi, Seevaga Sinthamani, Silappathikaram, and so on
call a class of people of traders, soldiers and artisans as Yavanars[i].
Yavanam was one of the fifty six
countries around India denoted in some old Tamil Poems as the name of Arabia.[ii]
Arabs were pioneer in the trade of horses even in the period of early centuries
of Christian era.[iii] Arab maritime traders and navigators got
settled along the Mabar coast as early as the sixth century A.D.[iv] Arab based international maritime trading
community setteled in the port cities of Mabar coast professed Islam.[v] Their settlements or colonies on the Mabar
Coast were called Yavancheri in Tamil classical literature such as Perungathai.[vi]
They started marrying local women and living with them permanently for a
stipulated period of time. The children born to them were mother’s stock and
remained with their mothers.[vii] These Arab merchants became Muslims after the
advent of Islam in the 7th century A.D. They propagated Islam among the native
inhabitants. Thus Islam spread in the soil of Mabar from its very inception due
to the existence of commercial and cultural relationship between Arabia and
South Indian Kingdoms.[viii]
Islamic missionary Thamimul Ansari (Rali)
and Mohammed Ukasa (Rali) visited Mabar coast during the lifetime of Prophet
Mohammed for propagating Islamic theology.
Their tombs are found at Kovalam and Porto Novo respectively. There are
also tombs of other earliest Islamic missionaries such as Kassim (Wali)
belonging to the period of 624A.D and Abdul Rahiman (wali) belonging to the
period of 628 A.D in Kottur Kanyakumari District and Kotharisa Hills of
Tirunelveli District respectively. The ancient mosque built in 734 A.D by
Abdullah-Bin-Mohammed Anwar is found near Kottai Railway Station at Tiruchirappally formerly known as Uraiyur, the capital city
of Chola Dynasty. Thus Islam got its roots on the soil of Mabar Coast and its hinterland
in the early years of Hijira[ix]
The rulers of Mabar welcomed and
extended their warm patronage to the Arab Muslim traders on account of
lucrative foreign trade. Their settlements became widespread in the course of
time and they grew the part and parcel of the local population with the
overwhelming support of native kings. the lower caste section of native Hindu
society were enchanted towards the new culture of Islam introducing bondage
free and harassment free brotherhood atmosphere and ensuring their social and
economical upliftment owing to the rigid caste system of inequivality, injustice
inequity and harassment suppressing lower caste people socially and economically
. Thus Muslim population raised in large number in the coastal Mabar and its hinter
land and Islam entered into native Hindu society as a knife goes into a melon
without much effort.[x]
The
advent of Islam and Islamization of considerable part of native Hindu society in
Tamilnadu took place through peaceful, spiritual mission of Arab traders and
Islamic missionaries without shedding blood unlike it happened in north India
[i] Ahananuru 148; Mullaipattu 54-61; Nedunalvadai101; Perumpanatruppadai 31516; Manimekalai 19;108; Madurai Kanchi 321-323; Perunkathai; Yuki Potharavu 167-178; Magatha Kandam, Padumpathi.Potharavu 48; Seevaga Sinthamani:-Gunamalaiyar Ilambagam 296:1146; Silappathigaramxiv 62-77
[ii] M.R.M.Abdul Rahim, Islamiya Kalai Kalanchiam, volume III , Madras, pp.788-89
[iii] Pattinappalai 185-186
[iv] Susan Bayly, Saints, Goddess and Kings- Muslims and Christians in South Indian society, Cambridge University Press, 1189, pp.73-74
[v] Ibid,pp.77-78
[vi] Elphinestone, The History of India , London, 1857, pp189-196
[vii] W.Robertson Smith, Kingship and Marriage in Early Arabia,1907,pp.77-79
[viii] Imitiaz Ahmed, Caste and Social Stratification among the Muslims of India, New Delhi, 1978, p.41
[ix] J.M.Sali, Thamilagathu Dargakkal, Madras, 1981,p.152.
[x] Ram Gopal , A Political History of Indian Muslims , New Delhi, 1988 , p.2
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ஒவ்வொருவரும் தத்தமது நிறை குறைகளை சீர்தூக்கி ஆத்ம பரிசோதனை செய்து தம்மை மாற்றிகொள்வது தமக்காக இருக்கவேண்டுமேயன்றி பிறருக்காக அல்ல. வளர்சிதை மாற்றம் உடலில் மட்டுமல்ல; உள்ளத்திலும் காலப் போக்கில் அநுபவங்களின்மூலம் நிகழ்கிறது. உங்களை முன்னேற்றப் பாதையில் கொண்டு செல்லும் என நீங்கள் கருதும் மாற்றங்களை உங்களுக்குள் ஏற்படுத்துவது உங்களால் மட்டுமே முடியும்