The Evolution of Prophetic Praise Poetry in Kerala

The golden age of Prophetic poetry is often associated with Al-Būṣīrī, whose works significantly shaped the genre’s evolution. This two-part series focuses on the South Indian context as Prophetic praise entered through Arabic poetry, impacting the subcontinent’s literary landscape. The integration of Arabic poetic forms into Indian literature facilitated cultural and intellectual exchanges, enriching regional traditions. Umar Qazi of Veliyankode, a prominent figure in this tradition, made substantial contributions through his eulogies.

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PART ONE

Eulogies are a fundamental aspect of Arabic poetry, deeply rooted in the literary tradition that dates back to the early pre-Islamic era. Critics consider eulogies as historical documents essential for understanding the history of the ancients, serving as clear evidence of their importance in Arabic literature. Poets in the early centuries used eulogies to address significant events and developments of their time, and these compositions flourished during historical periods when nations thrived, filled with events, people, and great deeds. The history of eulogies is intrinsically linked to the broader narrative of Arabic poetry, encompassing various subjects such as elegy, satire, love poetry, and description. The main motive behind most ancient Arabic poems is to praise a person or tribe, highlighting the significant role eulogies play in celebrating notable figures and events.

Prophetic poetry is a branch of Arabic literature that has flourished over centuries, encapsulating profound spiritual, cultural, and literary significance. This genre of poetry focuses on extolling the life and virtues of the Prophet Muhammad (ﷺ), often conveying a deep sense of longing to encounter the Prophet in person, alongside the desire to visit Rawḍa Sharīfa (his final resting place) and other sacred sites associated with him. Prophetic poetry combines poetic accounts of miraculous events, narrations of the Prophet’s life history, and descriptions of his exemplary moral qualities. These compositions reflect both reverence and an intense emotional connection to the Prophet.

Eulogies within Prophetic poetry have a distinct style, often beginning with conversations directed towards the Prophet and blending Sufi thought with devotional themes. Despite the presence of court poets in royal palaces, whose compositions were driven by political or material motivations, Prophetic eulogists crafted their works from a place of perfect love and sincere affection for the Prophet. The imagery in these poems offers a compelling portrayal of overflowing devotion, seeking only spiritual fulfillment and the emotional relief that accompanies expressions of reverence for such a beloved figure.

The origins of Prophetic poetry remain a topic of scholarly debate. While some eulogies can be traced to early Islamic figures like Hassan ibn Thabit and Ka’b ibn Zuhair, the genre reached its golden period with the emergence of Al-Būṣīrī in the 7th century Hijra. Scholars also argue that the genre’s roots are intertwined with the socio-cultural context of the Islamic conquests and the Prophet’s (ﷺ) companions. Over the centuries, Prophetic poetry has drawn inspiration from canonical Islamic sources such as the Qur’an and the Sunnah.

Prophetic poetry transcends religious boundaries. Not only have Muslim poets excelled in this genre, but Christian poets, inspired by the Prophet’s (ﷺ) qualities, have also composed eulogies in his honour.¹ Their works illustrate how the Prophet’s unique character and moral excellence captivated the hearts and minds of poets.

Evolution of Prophetic Praise in Arabic Poetry

The earliest Prophetic poems were recited by Abdul Muttalib on the day the Prophet was born, hailing Muhammad as the light that illuminated the universe.² The praise of the Prophet flourished, with notable poets among the companions composing eloquent tributes. Prominent figures like Hassan bin Thabit Al-Ansari, Kaab bin Zuhair, Abdullah bin Rawahah, and Al-Nabigha Al-Ja’di defended the Messenger and articulated their admiration through poetry. The welcome song “Tala’ al-Badru ‘Alayna” was sung to celebrate the Prophet’s arrival in Yathrib during the Hijra, exemplifying the community’s joy. During the conquest of Makkah, Ka’b ibn Zuhair recited the famous poem beginning with “Banat Su’ad,” for which the Prophet forgave him and covered him with his cloak.³ Eulogies composed in later periods became generically known as “Burda“.

During the Umayyad and Abbasid eras, prophetic praise evolved, with poets such as Al-Farazdaq and Mahar al-Daylam incorporating admiration for the Prophet’s family, particularly the descendants of Fatima. The praise of the Prophet intertwined with political movements and sectarian sentiments, especially among Shiite poets who exalted both the Prophet and his lineage. The tradition flourished even further in the Mamluk period, where poets like Imam al-Busiri composed renowned eulogies, including the famous “Qasidat al-Burda“. These poems, blending devotion with supplication, became central to Islamic culture and spirituality.

Ancient Trade and Cultural Relations between Kerala and Arab Countries

Trade and cultural interactions between Arabia and India similarly date back to ancient times, with a particularly strong relationship between the Arabs and the region of Kerala in South India. Trade between India and the Arab world had already been established during the times of Prophet Yusuf and Prophet Suleiman, largely due to the ease of sea travel between Arabia and southern India. Kerala’s proximity to the sea on its western side led to successive influences from outside countries. This external influence has had lasting effects on the culture and history of Kerala.

During the reign of Prophet Sulaiman, son of Prophet Dawood, Arab ships frequented the port of Kodungallur, Kerala’s ancient capital, carrying goods such as ivory, peacocks, silver, and gold. These trade relations played a significant role in fostering close ties between the two regions. The Arabs, drawn to the valuable spices and commodities of Kerala, especially pepper, ginger, and cardamom, maintained these commercial links for centuries. Travellers frequented the southern Indian coasts, known as the Malabar region, since ancient times, buying products from these areas and selling their own goods to the local population.⁴ At the time of the Prophet Muhammad (ﷺ), Arab traders continued their presence in Kerala, introducing the message of Islam along with their goods. One notable incident involves Shaikh Lahiruddin and his companions, who, on a journey to Mount Adam in Ceylon, were forced by unfavorable winds to land in Kerala, further illustrating the deep connections between the regions.⁵

The Arabic Linguistic and Literary Heritage in Kerala

Arabic poetry has played a foundational role in the development of literary traditions in the Indian subcontinent. Introduced primarily through Arab traders, it brought not only the language but also cultural practices that influenced local literary forms. The interaction between Arabic poetry and Indian languages led to the emergence of hybrid poetic styles, blending local traditions with classical Arab forms.⁶ Furthermore, the appreciation of Arabic poetry has facilitated a rich cultural exchange, allowing poets in India to incorporate the sentiments and aesthetics of Arabic literature into their work, thereby enhancing the diversity and depth of Indian poetry. Arabic language, literature, and Islamic studies have flourished in the Indian subcontinent over the years. India has produced and continues to produce well-known scholars of Islamic studies, Quranic and Hadith experts, and significant contributors to Arabic literature in both prose and poetry. It has fostered a sense of belonging and pride, connecting them to a broader Islamic literary and cultural heritage.

The Arabic language has significantly influenced the cultural and intellectual life of Kerala’s Muslim community. Prominent writers in Arabic from Kerala produced influential texts on various subjects including grammar, religion, medicine, and history. This period saw the development of a unique Arabic-Malayalam dialect, where Malayalam words were written using the Arabic script. This fusion resulted in a rich body of literature encompassing eulogies, battle songs, poetry, and prose. Additionally, many original Arabic works were translated into this Arabic-Malayalam variant.

The spread of the Arabic language in Kerala was facilitated by masjids and Arabic institutions.⁷ One of the most renowned and oldest institutions for Islamic education and Arabic studies in Kerala is the Valiya Kulangara Pally located in Tanur, Kerala. Established as a center for Islamic teachings, this masjid became a pivotal institution for Arabic language studies, particularly following the arrival of scholars such as Ashikh Abdullahil Hazrami in the 7th century of Hijra. His presence marked the beginning of a tradition of Islamic scholarship and Arabic education in the region.

The development of Arabic poetry in Kerala was significantly shaped by the cultural and religious conditions prevailing at the time. The primary focus of early Arabic poetry in Kerala was religious, as poets composed verses on Islamic rulings and teachings that needed to be memorized. Similar to the evolution of poetry in Greek and Arab cultures, early poets began with small sections of verse, which eventually evolved into complete poems to address religious or societal needs. However, the historical record of Arabic poetry in Kerala before the 15th century remains largely obscure due to a lack of reliable references. 

The history of Arabic poetry in Kerala is often traced back to the era known as “Awailu Shauarah”.⁸ The first poet whose poems have come down to us is Qazi Abu Bakr bin Ramadan al-Shaliyathi (d. 885 AH/1480 CE). His famous poem “Al Wardathu Dhakiyya fee Thakmeesi Qasedathil Burdha and Rahathul Fuad fee Thakhmeesil Banath Suhada” is considered the first Arabic poem in Kerala.⁹ Dr. Wiran Muhammad Al Faruqi has divided the poets in Kerala into four generations. The first generation includes the early poets, the second generation is the generation of Renaissance poets. The modern poets are in the third and fourth generations. 

Arabic poetry in Kerala served a variety of purposes, including praise, welcome, congratulations, elegy, wisdom, advice, resistance, humor, and proverbs. Praise poetry was commonly dedicated to scholars, princes, and dignitaries from Arab countries, and welcoming songs were sung for them on various occasions. Elegies, meanwhile, were a significant part of the poetic tradition, as the death of prominent individuals inspired poets to commemorate their virtues and express profound grief. These elegies were often displayed on mosque walls for the public to see. Notable poets who excelled in elegy include Abu Laila, Al-Fibi, Al-Falaki, Sheikh Abdul Qadir Al-Fadhfri, Sayyid Hussein bin Muhammad, Mawlawi Muhammad Abu Al-Kamal Al-Kadiri, and others.

Satirical poetry, on the other hand, was relatively rare in Kerala. It was typically reserved for cases of intense conflict or religious defense. Praise of the Prophet Muhammad also emerged as a significant theme, with many poets devoting their works to celebrating the virtues and legacy of the Prophet. This tradition of religious and devotional poetry continues to be a hallmark of Arabic literary heritage in Kerala.

Ancient poets in Prophetic eulogies in Kerala

Many poets from Kerala have made significant contributions to the art of Arabic poetry in South India, particularly through their compositions in praise of the Prophet Muhammad (ﷺ). One of the most notable figures in this tradition is Qazi Abu Bakr bin Ramadan Al-Shalyati (d. 884 AH/1480 CE), a pioneering poet whose lineage traces back to the esteemed companion Habib bin Malik, who led the Islamic call in Malabar and established mosques throughout Kerala.

Al-Shalyati’s contributions to Arabic poetry are exemplified in his distinguished works, particularly his poems “Al Wardathu Dhakiyya fee Thakmeesi Qasedathil Burdha” and “Rahathul Fuad fee Thakhmeesil Banath Suhada.” The former is a quintet based on the renowned poem “Burda” by Imam Al-Busiri (d. 704 AH/1305 CE). Composed in 875 AH (1470 CE), Al-Shalyati’s rendition is celebrated for its artistic merit within the poetic tradition.¹⁰

Similarly, “Rahath Al-Fu’ad fi Takhmis Banat Su’ad” serves as a quintet to Ka’b bin Zuhair’s famous poem “Bant Su’ad,” which extols the virtues of the Prophet Muhammad. This poem begins with a poignant description of the departing beloved, encapsulating the emotional depth characteristic of elegiac poetry. Quintets (Takhmis) are regarded as one of the most challenging forms of poetry due to their stringent requirements for composition and structure. Poets must skillfully maintain the integrity of meaning, style, and rhyme in relation to the original verses. Al-Shalyati’s success in crafting his quintets, devoid of any artificiality or forced embellishment, underscores his exceptional poetic skill and artistic prowess. His works not only highlight his talent but also reflect the rich tradition of Arabic poetry that flourished in Kerala, marking an important chapter in the cultural history of the region.

Sheikh Zain al-Din bin Ali al-Malibari (d. 927 AH/1522 CE) was a distinguished scholar and imam, celebrated for his literary and poetic prowess. His significant works include Hidayat al-Athkiya ila Tareeq al-Awliya, which aims to guide people toward righteousness through literature, and Tahreed Ahl al-Iman ala Jihad Abdat al-Sulban, a poem highlighting the importance of jihad for the sake of God. He also authored Qasidah Fima Yuwarith al-Barakah wa Yunfi al-Faqr, exploring themes of blessing and sustenance, and Al-Mawlid al-Manqus fi al-Madih al-Nabawiyyah, showcasing his poetic expressions in praise of the Prophet Muhammad (ﷺ).¹¹ A significant figure in the Arabic literary scene of Kerala was Al Maqdoom Zainudheen bnu Ali al Mahbari (d. 927 AH/1521 CE). He was a prominent Arabic poet and theologian who played a crucial role in guiding the Muslim community of Kerala through his writings and public discourses. Al Maqdoom’s works became foundational texts in Islamic jurisprudence, particularly within the Shafi’i madhab. His contributions were pivotal during a time when Islamic judgments and legal issues were managed by Islamic judges in Kerala, such as Al-Qadi Muhammad ibn Abdul Aziz Al-Kalikuti (d. 1025 AH/1616 CE).¹² These judges were instrumental in addressing the legal and social issues faced by the Muslim community, further establishing Kerala as a center of Islamic scholarship and Arabic literary excellence. 

Qadi Abu Bakr bin Muhyiddin al-Kalikutty (d. 1301 AH/1883 CE) was a renowned judge and poet known for his mastery of the Arabic language. His notable works include Al-Hamziyyah al-Nabawiyyah, a celebrated poem praising the Prophet, Al-Tashawuq ila Ziyarat al-Rawdah al-Musharrafah, expressing his longing to visit the Prophet’s mosque, and Tanweer al-Fu’ad fi al-Mawlid al-Nabawiyy, which highlights the Prophet’s birth.

Sheikh Muhammad Abd al-Bari Masliyar (d. 1385 AH/1965 CE), known as Haji Abu al-Haq Muhammad Abd al-Bari, made significant contributions to the tradition of praising the Prophet through his work Al-Mawlid al-Manquṣ, a blend of prose and poetry comprising seven pieces dedicated to the Prophet. Haji Ali Hassan al-Tarangalai (d. 1381 AH/1961 CE), born into a scholarly family, contributed to the genre of poetry praising the Prophet with his notable work Al-Qasidah al-Jalaliyah, which combines elements of praise poetry with Ibn Malik’s grammatical verse. Sheikh Abdul Qadir al-Fadhfari (d. 1374 AH/1955 CE) was a scholarly poet with numerous poems dedicated to the Prophet, including Al-Lamiyyah al-Fadhfariyyah fi Madhi Khayr al-Bariyyah, extolling the Prophet, and Samar al-Sira fi Madhi Khayr al-Bariyyah, another work in the same vein.¹³

Abu al-Rahmah Muhammad al-Fa’yi (d. 1363 AH/1944 CE) was also a poet praising the Prophet, with works like Al-Misk al-Mu’attar li-Madhi al-Rasul al-Mu’tahar, a poem lauding the Prophet, and Al-Rasul al-Amin, which expresses love for him. Abd al-Rahman bin Muhammad al-Kuniyati (d. 1381 AH/1961 CE), from Kunyat village, composed several poems in praise of the Prophet, including Al-Qasidah al-Hamziyyah fi Usul Khayr al-Bariyyah and Makhmasah li-Qasidah al-Suyuti. Al-Maulawi Ali bin Farid al-Kashnouri (d. 1407 AH/1986 CE) was known for two significant works on the life of the Prophet: Khilāsat al-Akhbār fi Sirah al-Mukhtar, a lengthy piece, and Al-‘Aqd al-Thamin fi Mu‘jizat al-Rasul, a poem celebrating the Prophet’s miracles. Abu Bakr Muhyiddin al-Tamer Shiri al-Kalikutty (d. 1397 AH/1977 CE) wrote a notable poem titled Qasidah Munajat, which features a prayer for the Prophet at the end of every two verses.¹⁴

Abu al-Wafa al-Qari Abd al-Rahman Masliyar al-Kuduvally (d. 1429 AH/2008 CE) was a well-known poet who composed numerous works in praise of the Prophet. K. T. Manu Masliyar (d. 1430 AH/2009 CE) depicted the pre-Islamic state of ignorance and significant events in the Prophet’s life through his poetry. Sheikh Tazua Muhammad Kanj al-Maulawi (d. 1420 AH/1999 CE), from the village of Tazua, significantly contributed to the poetry praising the Prophet with his work Al-Mazhar al-Attam fi Mawlid Abi al-Qasim, which showcases his poetic skill. Sheikh Abdul Qadir Masliyar al-Kanduri (d. 1427 AH/2006 CE), born in Tirurangadi, was an impromptu poet who adored writing in praise of the Prophet, including Al-Qasa’id al-Qadariyyah fi Izhir al-Mahabbah al-Mustafawiyyah, filled with praises of the Prophet. Sheikh Abdullah bin Ahmad al-Saghir al-Arikli (d. 1409 AH/1989 CE) is recognized for his work Dhu al-Siraj fi Qissah al-Mi’raj, a mawlid focusing on the Prophet’s virtues.

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