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The worship that takes place in these shrines tended to draw upon the local religious vocabulary and local style of verse, music etc.. transmitting Muslim teaching in a form which can most easily transcend the frontal boundaries of the sect and community. Many such cluster of dargahs are found along the coastal town of Coromandel as well as in the hinterland; among which the dargahs at PortoNovo, Nagore, Karaikal, Muthupet, Kilakkarai. Ervadi and Kayalpattanam are very sacred to the Muslims as well as the Hindus. Some of the earliest dargahs in places like PortNovo, Kovalam and Kolachal are associated with the contemporaries and companions of Prophet Mohamed. The dargahs are revered as a place of power , a repository of barakath (blessing) and boons and a source of miraculous cure and a resort of pilgrimage. The Awlia entombed in a particular shrine may be a learned man, a scholar, a teacher, a missionary, a polemicist, a poet or a Sufi, whose original teaching place became a place of devotion and pilgrimage after his death. It was believed that apart from being a learned holy man and the missionaries such saints were also great hakims (physicians) and masters in accult science and had powers to perform Karamath (miracles). The character of such saints attracted the masses. Most of these dargahs are recent foundations. But the pirzadas (trustees) of the shrine claim a long antiquity and have created thirteenth or fourteenth century date of foundation, in order to link the shrines to one of the great founder figures of Sufism such as Jalaludin Rumi or Ibn AI Arabi. Most of the region's historical Sufis were from Deccan who fled to the Tamil region following the collapse of Deccani Sultanates. But all the tomb shrines in Coromandel coastal towns do not belong to such Sufis. Majority of them were Muslim saints of Tamil origin and they were literary laurates and missi~naries~~.
Sufi or Tassawaf is Muslim mysticism. A Muslim mystic is called as Sufi. The Sufi spiritual leader is called Peer, in Persian. Such individuals belong to one of the Sufi order or Thariqua. Most of the Sufis of South India belong to Quadiria Tariqua, founded in Bagdad by the famous Sufi, Abdul Quadir Jilani in the huelth centuy A.D. The essentials of the Sufism are self discipline, adoration of Lord, love in Supreme Beauty, virtue and intention. Their spiritual policy was peace with all. To the Muslims and Hindus they preached alike on equal terms. In the Tad region Sufism is said to be a mixture of Arabic, Persian, and Indian mysticism. The teachings of the Sufis were akin to those of Tamil Siddhars (mystics) and many of the Muslim Sufis were included in the order of Tamil Siddhars,the mystics of Hinduism. In the Coromandel regions a large number of of Sufis were Tamil poets and they enriched the Tamil language and spiritual literature by their literary works. Peer Mohamed Aulia Sahib of Takkalai, Sadakkathullah Appa of Kilakkaral were the prominent Tamil Sufi poets who lived in the last quarter of the eighteenth century and in .the beginning of nineteenth centuy. Mastan Sahib was the well known Sufi the Tamil poet among masses who was born in Tondi and buried in Madras and there are many more such Sufis.. The tradition of Sufism continued in the Coromandel region and there are many more such Sufis. Their sayings and doings were responsible for the spread of lskm and its enlightment. The tombs of such Sufis also came to be venerated by the masses along with that of other saintly personsloo. According to Islamic tenets, the Muslims can venerate such saints and missionaries since they were seen and shown as dear to Allah. In that a Muslim can perform a ziarath (homage to the dead), in the shrine of the saint by reciting some verses from the Holy Quran ( 1.e. to plead with the Almighty to give an eternal, peaceful life to the saint). It is said that Prophet Mohamed himself has performed such ziaraths to his elders101. But in due course of time the saints and Aulias came to be regarded as men of God and their birth and death anniversary came to be celebrated as Kanthoori and Urus. The celebration of the annual festival to the Aulias (holy persons) was in practice among the Arabs of Middle ages. It was known as moulid (eulogy).
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MARITIME ACTIVITIES ECONOMY AND SOC
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During my field work. I interviewed
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J RAJA MOHAMAD CURATOR GOVERNMENT M
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Key to Abbrevlmtlonm ARE ARP BOR FS
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Chapter - I INTRODUCTION A study of
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However the Muslims were no match t
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Secondary Sources Castes and Tribes
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Chapter two outlines the geographic
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at Tranquebar. Their trading activi
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At the beginning of nineteenth cent
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There were Muslim weavers in large
Page 24 and 25:
The Tamil speaking Muslims of Corom
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and they have been pooled together
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Chapter I1 THE COROMANDEL COAST The
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community of the present day Tamil
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Most of the Coromandel ports were l
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trading communltles and their settl
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acquired the knowledge about the oc
Page 39 and 40:
Kenneth Hall. op. dt. p - 167. A.R.
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polygais reorganised the admlnistra
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In 1736 the rulers of Tamil country
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SethupathkofRamaMthapaoam. Lwas~fra
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Chapter IV THE MUSLIMS OF COROMANDE
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M~~llnlppattu, Ncd~~nnlvndnl,Prr~~m
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wife but also a pbce for board and
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Yonakar street or Yon street even t
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to be the merchant guild of the Mus
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which is considered to be a subcast
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Muslims of Tamil Nadu as Lovai. It
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inscription and said the term marak
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No doubt this is to enhance their e
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The Portuguese used this plural hon
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CHOUAS The Wrds of the Dutch, Engli
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W. Roboltson Smlth, Mp and manisge
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80. Qusdir Hussain Khan, op.clt., p
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Chapter - V EUROPEANS ON THE COROMA
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to be friendly with Portuguese. Rul
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the Muslims had established firmly
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assistance of the Dutch. In return
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In 1537 the three captains of the Z
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V. I1 . THE DUTCH The Hollanders -
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An impressive fort was built at Nag
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Ekojl the Maratha general was insta
Page 89 and 90:
However the Dutch web caught hold o
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ejected a similar offer made to Col
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The Dutch took the Coromandel texti
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The Portuguese never extended such
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to the English and Pondichery to Fr
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The french settlements were a heave
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A record of Fort St. George of 28 J
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The settlement of Madras ( Fort. St
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The Myrore wars of subsequent times
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Under the English administration th
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for local representatives. Most of
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and confident merchants as share ho
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Choudy alleges that the English Eas
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C Sivarathnam, Tamils m Ceylon , (
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S Arasaratnam. Conlpan~eb and Comme
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130. B.Krishnamoorthy op cit ; Ch~e
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191, ibid 192 lbld p 192. 193. S. A
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in the m t h centuxy A.D.. the Atab
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The religious ties and associations
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found it extremely difficult to com
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His ships sailed to Pulicat, PortoN
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The English records from 1686 menti
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MARITIME TRADE At the beginning of
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Similarly the Cholia Muslim were we
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Some of the Muslim traders were so
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When the amount due to the merchant
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S i Moharned, and lbmhim ~agudha~'.
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The decline of opportunities in shi
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Even in the kt decatk of the nbwtem
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Malabar and Bengal ports. This fami
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He had business connection in Singa
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At Kulasekarapuram , Hassankhan Sir
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and there were no Marakkayar trader
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Thus it will be seen tha there was
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Korkai of Sangam period gave way to
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The Dutch took over the pearl fishe
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was fished in the coastal belt of T
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At KikWcarai a certain wnMbution of
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A considerable population of Muslim
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withstand the strong mansoon winds
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weather, sea and its bottom topogra
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On thei anival at Commandel the Dut
Page 173 and 174: in defence and tradeZz5. This is an
Page 175 and 176: and others they could not get inter
Page 177: There was lack of creativity and in
Page 180 and 181: References Pratandha Thjrnttu, Dr.
Page 182 and 183: Chief of PortoNovo to the chief of
Page 184 and 185: Somerset Playne, op.cit. p.4686; Pa
Page 186 and 187: TNA Judicial Consultation, Vol 242
Page 188 and 189: TNA Madurai District Record, Vo1.47
Page 190 and 191: Sarada Raju. op. cit pp.200 - 201.
Page 192 and 193: The Arabic word lslam cannotes subm
Page 194 and 195: the Shariath by Ulamas and Alims le
Page 196 and 197: equal status. Ranking as in caste s
Page 198 and 199: Tho elaborate rituals and ceremonie
Page 200 and 201: On arrival at the bride's residence
Page 202 and 203: at present. In many families among
Page 204 and 205: and hw described about each and eve
Page 206 and 207: tho idontlty of the Muvllms and to
Page 208 and 209: Puberty ceremony is generally celeb
Page 210 and 211: Lunch and dinner is mostly rice Non
Page 212 and 213: where we find references to the orn
Page 214 and 215: The purdha system is widely in prac
Page 216 and 217: The girls were married at a very ea
Page 218 and 219: The Muslims attach much importance
Page 220 and 221: and also to the poor in Mecca and ~
Page 222 and 223: The Mira) or Mihura) night is consi
Page 226: Such festivals were celebrated with
Page 229 and 230: (Though this is a good study to int
Page 231 and 232: Dargah worship is much familiar amo
Page 233 and 234: indigenous languages can understand
Page 235 and 236: Kinship term Marakkayar Labbai Rowt
Page 237 and 238: Muslims have enriched the voccabula
Page 239 and 240: Edward William Lane, Arabian Societ
Page 241 and 242: Particular collected in Interviews
Page 243 and 244: Chapter Vlll CONCLUSION The Period
Page 245 and 246: The Coromandel Muslims did not atta
Page 247 and 248: think that the Coromandel Muslim so
Page 249 and 250: &@ cqhnwm~ch nw&m g m ~ 6 m @ mCw@
Page 251 and 252: Imam Maulavl Mauzln Mdadun Nabi Nar
Page 253 and 254: BIBLIOGRAPHY Intensive field studie
Page 255 and 256: Kambaramayanarn Kandar Alankaram Ka
Page 257 and 258: Report of Customs Committee, Madras
Page 259 and 260: Magbul Ahamed. S.. lndo Arab Relati
Page 261 and 262: WUkr. Col.. Historical sketches of
Page 263 and 264: Sarlri . B.S., " P o w in South Irl
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