Tariqa and the Societal Transformation of Malabar

   Sheikh Abdul Qadir Easa describes Sufism as the perfection of good character, which deepens within an individual as they grow more rooted in it.

The history of Sufism in the Indian subcontinent dates back to the arrival of Islam. It became a guiding force for the Muslim community during the Delhi and Mughal Sultanates. Trade relations with the Arabs played a pivotal role in fostering mystical practices in this region. Between the 12th and 15th centuries, Sufi activities flourished in the Indian Ocean. While trade was governed by strict adherence to Sharia, Sufis often undertook journeys with a mystical focus, engaging in spiritual pursuits in various locales.

Sufi scholars arrived in Malabar on several occasions. Some stayed briefly during trade exchanges, while others settled permanently and passed away in the region. Their interactions made a significant impact on the religious and social lives of the local population. The journeys of Sufi dervishes gained momentum, particularly during the 13th and 14th centuries in Malabar and Tamilakam.

Moreover, Ibn Battuta’s visit to Malabar between 1342 and 1345 also highlights encounters with many Sufis. For instance, a scholar named Saeed in Ezhimala and an Omani scholar in Panthalayini paved the way for the active involvement of Sufis in the region. Notable figures like Sheikh Alauddin al-Himsi, who is buried in Idayankara Masjid in Calicut, and Aliyyul Koofi, who rests in Perungathoor near Thalassery, were both prominent social reformers.

Sufis in Kerala followed various spiritual paths known as Tariqas. Some of the significant Tariqas in Kerala include the Qasruniya, Chishti, Qadiriyya, Suhrawardiyya, Naqshbandiyya, Rifaiyya, Shadiliyya and Qadiri Baalawiyya orders.

Qasiruniyya

Qasiruniyya is well renowned as  Murshidiyya and Ishaqiyya was well known in Malabar from about 1300 onwards

Abu Ishaqul Qasiruni was the spiritual guide of this chain. Usually, the Arab traders traveling by sea paid a pledge (Nadr) for protection from accidents, dedicating it to Sheikh Qasiruni and they will hand over this chain to Sufis by ensuring it reaches Sheik. 

Ibn Battuta recorded seeing Sheikh  Shihabudheen Qasiruni during his Calicut visit, as well as, meeting his son from Kollam.  Both built an inn to solve socio-religious problems. Later Qasiruni chain failed to propagate or flourish due to incapability amid the sea route.

Qadriyya 

This chain has the paramount importance in Kerala, especially in Malabar and Tamil Nadu. It became renowned by Maqdooms in Ponnani and Qadis in Calicut, who attracted a myriad of disciples. Zainudheen Maqdoom  1 descended Sheikh Faridudhin claiming Ijasa from Sheikh  Qutubudhinul Khadiri. He also claimed ijaza for the Shattariyya chain through Sheikh Sabith bin Ayn al-Sahidi. Sheikh Zainudheen Maqdoom second gained ijasa from Sheikh Abul Hassan Siddique in the Qadiriyya chain, as well as he mentioned his spiritual guides in his works Irshad al-‘Ibad and Ajwibat al-‘Ajiba.  The Qadiriyya chain reached its peak during the era of Abdul Aziz, the Qadi of Calicut, and his son, Qadi Muhammad, who was a renowned socio-political leader.

Qadi Muhammad’s work Muhyiddin Mala (Ratib), written in the Arabic-Malayalam script, left a profound impact on Kerala. The Qadiriyya chain deeply influenced Kerala’s culture and thought between 1600 and 1900, extending its reach into Tamil Nadu as well. Sadaqatullah al-Qahiri’s Qutubiyyah received widespread acceptance in southern India, and praise-filled works (madh) about Sheikh Abdul Qadir Jilani, such as Muhyiddin Mala, Ratib, and Mawlid, became popular.

This chain is rooted deeply in Keralite ideas and culture. Within three centuries between 1600-1900, Malabar and Tamil Nadu achieved the mystic culture. Sadaqutullah al Qahiri’s Quthubiyath made an immense acceptance in southern India. The praising works are renowned as (Madh) about Sheikh Abdul Qadir Jeelani like Muhya dheen maala, Ratheeb or Moulid, etc.

Therefore the other chains are either connected to Qadriyya or its sub chains. Sheikh Sirajudheen Sheikh Qadri renowned as Ayilakkad Sheikh, Swalih Moula Veliyankode introduced  Qadriyya while they were sheik of other chains.

Chishtiyya

The Chishtiyya order became known in Kerala through the efforts of the Maqdooms. Sheikh Zainuddin Maqdoom had affiliations with various Tariqas and was a recognized Sheikh of the Chishtiyya, tracing his lineage to Khwaja Izzuddin Chishti. His studies in Egypt helped him establish connections with numerous Sufis and saints.

His prominent work Hidayat al-Adkiya plays as an introduction to Tasawwuf (Sufism). He also authored several other influential works, including Murshid al-Tullab, Siraj al-Qulub, Shams al-Huda, Tuhfat al-Ahibba, Shu‘ab al-Iman, Kitab al-Safa fi Manafi‘ al-Shifa, and Tahsil al-Kifaya, showcasing his vast knowledge in the field. The Chishtiyya order gained prominence in Kerala through his teachings and writings.

Suhrawardiyya

The Suhrawardiyya order had a great presence in Kerala from the 15th century, tracing its origins to the renowned Ziyauddin Abu Najib Suhrawardi. In Kerala, this chain was propagated by the prominent scholar Abdul Qadir Thani, known as Puratheel Sheikh from Kannur. A spiritual leader in the 16th century, he was celebrated for his intellectual and social contributions, earning the title of “Second Abdul Qadir.” His spiritual mentor was Sheikh Kamaluddin Muhammad Qabushani from Badkal. Abdul Qadir Thani’s efforts were concentrated in North Malabar. After his death, the chain was continued by Sheikh Abdurahman and later by Abdul Qadir Thani’s son, Sheikh Kamaluddin, who became widely known as “Kallayi Sheikh.” The Bukhari Sayyids also played a vital role in popularizing this chain in the region.

Rifa‘iyya 

Historical manuscripts indicate the profound influence of the Rifa‘iyya order in Kerala. Devotional practices like Rifa‘iyya Mawlid, Rifa‘iyya Mala, and Rifa‘iyya Ratheeb were particularly popular in earlier centuries, especially in coastal areas. Towards the end of the 19th century and the early 20th century, calculable works were published to support the Rifa‘iyya order, including Ahmed Kabeer al-Rifa’ee’s Baith by Mampadu Abdul Qadir Musliyar. These writings showcase the Rifa‘iyya’s significance in Kerala’s spiritual heritage.

Naqshabandiyya

The Naqshbandiyya order reached the Malabar coast before the 15th century and gained notable prominence during the 19th and 20th centuries. One of its distinguished figures was the renowned Nutheri Sheikh (d. 1882), whose students, such as Tanur Abdul Rahman Sheikh, later propagated the order.

Sheikh Yahya Dagestani, a Naqshbandi saint, mentored Kunhahmad Sheikh during their meeting on pilgrimage. Kunhahmad Sheikh spent 12 years under Sheikh Yahya’s guidance and returned as a khalifa of the Naqshbandiyya order. He passed away during a journey from Bombay in 1882 and was buried on the Goan coast. Another prominent figure in this chain was Sheikh Abdurahman, who authored works like Awarif al-Ma‘arif (a commentary on Alaf al-Alif) and Ifadat al-Qudsiyya fi Ikhtilaf Turuq al-Sufiyya. He was laid to rest near the Tanur Sheikh Mosque.

The Hadrami movement 

With the arrival of hadrami sayyids in the 18th century, Sufism and its propagation enriched Malabar. These Sayyids, belonging to lineages like Ba Alavi, Ba Faqih, and Al-Hydrosi, had close connections with various Sufi chains, particularly the Qadiriyya. The movement gained momentum with the arrival of Sheikh Jifri in 1741, a propagator of the Qadiri Ba Alawi order.

Later, Sayyid Hasan Jifri (d.1767) and Qutubuzaman Sayyid Alavi renowned as Mamburam thangal were in this chain. The famous and prominent propagators were disciples of Qutubuzaman. 

In a nutshell, Kerala’s, especially Malabar Muslims have been deeply inherited by mystic and Sufi engagement and the movement was warmly welcomed as the road to god almighty. In this path, the Malappattu, Moulid, and Raatheeb bear a key role in the cultural and social aspects. Without their legacy, the Keralites may not be able to move on with their spiritual life.