BIRTH

Quthbuz Zaman Allama Ash-Shaikh Imamul Arus Sayyid Muhammad Mappilai Lebbai Alim(R.A.) was brn on Tuesday the 18th Muharram in 1232A.H./1816.AD at Kayalpattinam, a coastal town on the eastern shores of South India.

FOREFATHERS

He was a descendent of Muhammad Khaliji. This refugee from Egypt was himself was a descendent of the first Khalifa of Islam Hadrath Abu Bakker Siddiq (R.A.). The forefathers of this Khaliji migrated to Kayalpatyinam from Madina via Egypt in 232 A.H/846 A.D another group from this clan went to central Asia and from there entered India an empire Delhi later.

Imamul Arus’s father was Shaykh Ahmad (also known as Wellai Ahmad and he was the son of Miran Lebbai) and His mother Aminah.he was born in the same house in which Shaykh Sadaqathulla (R.A.)(1632-1703A.D.),the grate Saint, the former and the spiritual guide of the Mughal Emperor Aurangazeb had been born.

Both the parents of Siyyid Muhammad were the descendents of Shaykh Sadaqathulla R.A. Imamul Arus’ father Shaykh Ahamed was also credited with a number of compilations, but only some of this writings are available.

PHYSICAL FEATURES

Imamul Arus R.A. had a very pleasing and majestic personality. He was a man of strong physique and robust health, with rare intellectual vision and spiritual insight. He was of fair complextion and very handsome. Till his last days his eye sight was very good. He had a perfect set of teeth to the end. Even in his old age, he was very active like a youngster. In fact, he suffered from no physical defect.

CHILDHOOD

It is stated that he was afflicted with a stammering in his younger days. This was overcome as a result of the Dua (invocation) and spiritual ministration of a Saint named Shaykh Ahamed an- Nusky, who recited a few verses of the Holy Quran and blew into his mouth, and also made him take a little honey mixed with water. This incident is referred to by Imamul Arus R.A. himself in the elegy composed by him on his parents.

As in the case of his brother, he also completed the meritorious task of memorizing the Holy Quran before attaining the age of ten, a fact which is narrated by him in the same elegy.

Later he Studied Tafsir, Hasith, Fiqh, Aqaid Tasawwuf, Islamic History and other fundamental religious sciences under his father who was a profound scholar and an eminent spiritual personality.

At the age two, Imamul Arus R.A. migrated with his parents to another grate center of Islamic learning called Kilakkarai, Which is also a coastal town in the eastern part of Tamil Nadu. He had eight brothers and four sisters of whom four brothers and one sister died when they were quite young. Imamu Arus R.A. has referred to his migration, the birth and deaths of the brothers and sisters.

In Kilakkarai he was blessed with the opportunity of becoming a student of the famous savants, Shaykh Abdul Qadir popularly known as Kilakkarai Tayka Sahib Wali R.A.(1778-1850 A.D.) Intellectual sharpness of Imamul Arus R.A., his unquenchable thirst for knowledge, his extra ordinary mental alertness as a student and his pleasing manners naturally won for him the intense love, affection and special attention of his master Hadrath Tayka Sahib Wali R.A. the great teacher, therefore suggested to his wife that they should give their fourth daughter, Sarah Umma d.(1859 A.D.) in marriage to his student (Sayyid Muhammad). But his wife, the daughter of the fleet owner and chieftain that she was, had other ideas regarding the marriage of her daughter. Her son in law were all affluent merchants and ship owners. How could she, as a women of status, even imagine of giving her fourth daughter to a young man whose only qualification in her eyes was that he was the son of an Alim.

Therefore, ignoring the desire of her husband, she arranged to given her daughter to the brother of one of her son-in-law. But after the arrangement was finalized, the proposed bridegroom died. Then she fixed the next alliance with the brother of another son-in-law, but he too died before the marriage. Stunned by such mysterious events she completely surrendered he self to the choice of her husband. However, the prophecy made by her saintly husband that their proposed son-in-law, Sayyid Muhammad, would have the honor of sitting on the throne of a great ruler in the days to come, served as consolation to her tender feminine feelings. And, the marriage, at last was solemnized on 12th of Rabi-Ul-Akhir (1837 A.D) This incident is mentioned by Imamul Arus R.A. himself in a work on Tayka Sahib of Kayalpatnam(1777-1815A.D.) Given para from that work entitled -: Mawahibatul Wahib Fi Manqibatish Shaykh Thayka Sahib.

Thayka Sahib R.A. Showered further favors’ on his son-in-law by making the latter his Murid that is by initiating him as the disciple in the spiritual order of the Qadiriyyah Thariqah. He soon rose to the noble position of his spiritual Master’s Deputy(Khalifah) in which capacity he efficiently catered to the spiritual and other requirements of his master’s large body of disciples in various parts of Asia.

Imamul Arus R.A. as the Khalifah of Thayka Sahib R.A. took the initiative to propagate his spiritual order extensively in Kerala, Sarandib and Tamil Nadu. A majority of the Muslims of these areas became his followers by the middle of the 19th century. This Thariqa is still widely being followed in Sarandib where over a hundred Thaykas are functioning in an admirable manner.

He became a very eloquent poet in Arabic and Arvi. The themes of his poems were mainly religious, spiritual and social in nature. He was also a great polygot who had gained mastery over Tamil, Persian & Urdu.

HIS MAJOR WORKS

The following are among his major works which are known to us. They include
Fiqh(jurisprudence), Aqa’id(creed), Tasawwauf(mysticism), Sirah(biographis), Tarikh(history), Awards(collects), Mawlids(penegyrics), Marthiyyas(elegies), Qasidahs or Qasa’id(poems) and Qissah(novels).It may be seen from the titles of his writings, that the title of each one of his works consist of two parts containing two sets of rhyming words. In most of the following paragraphs, the complete title of each work is given so as to enable the reader to appreciate this point. On account of non-availability, in some cases the full title could not be mentioned.

01. Maghani Mulahit Tibyan fisharahi Ma’ani Fahid Dayyan
Briefly reffered to as Maghani , this work in prose is one of the most popular books of the author and it is his magnum opus. It contains numerous quotations from accepted authorities on all points concerning the subjects discussed. Dealing with all aspects of a Muslim’s day to day life and the commands of the Shariah relating to them, this has become the prime book of reference among the Arwi speaking Muslims.
02. Fathul Matin
This is among the earlier writings of the author and contains the fundementals of Fiqh(jurisprudence) in a condensed form.
03. Fathus Salam
This is also work on Fiqh and ‘Aqa’id (creed) containing more particulars than Fathul Matin.This is also in prose.
04. Fathud Dayyan Fi Fiqhi Khairath Adyan
This is the enlarged edition of Fathus Salam which itself is the enlarged version of the earlier work. Fathul Matin,Fathud Dayyan deals with Fiqh(Islamic jurisprudence) according to the Shafi’iyyi School. It deals with the fundamentals of the Religious Laws Shari’ah- necessary for the day to day Life of a Muslim. Two editions of this book have been published.
Later, Saifuddin J.Anif Dorai(Head Master Zahira College,Colombo),Translated it to English and first published by the Fathud Dayyan Publication Committee, Colombo 4, Sri Lanka,1963.
05. Ghanimatus Salikin
Ghanimah means ‘booty’ Salikin means ‘traveler in the spiritual path’. This book deals with jurisprudence and mysticism. It is considered to be a guide to those who want to go on the spiritual path.
06. Ratibatun Jalaliyyah
In the noble treasure of Islamic Literature, this work occupies the honored position of never ending frame. It has two other names, such as

i. Jadhibatun Jamaliyyah ila Ratibatin Jalaliyyah(“Beautiful Attraction towards habitualizing the recitals pertaining to the Lord Almighty ”)

ii. Ratibatun Jalaliyyah and regular activities in involving the body as well as the mind and recitations and Dhikhrs of Qadiriyyah.

It is a collects in poems, very rich in form and thought. It is mean to be recited every Thursday and Sunday after Sunset(It would be the nights of Friday and Monday in Islamic calendar). It contains recitations which have to be performed keeping the body in particular position according to the Shayk’s(Spiritual Guide’s) instructions by which the spiritual passion is aroused.

It is a beautiful composition singing the glorious Praise of Allah and chanting the grateness of the Holy Prophet(Sal.) It sitting in a most touching manner about the vigorous penance the noble Saints undertook to see the Mercy of Allah. The gradual steps of attaining the various stages of spiritual life are explained in a clear and lucid style. It has the honour of singing about the glory of the spiritual guides the Shaykhs. The warning about the Last Day and the Du’a for salvation run through it like the rivers of milk and honey.

First publish in 1292 A.H./1873 A.D, it has undergone several hundred reprints as its demand has been ever increasing. This is because, it is being widely recited at regular intervals in homes, Mosques, Madrasahs, associations etc. in several parts in India and other countries. It has also been reprinted on account of its demand in other countries like Sri Lanka, Malaysia, Burma, Thailand and in parts of the Arab World. Several Ratib Jalaliyyah Associations have been formed since the beginning of this century in the various states of India and abroad.

Three Arwi translations of this work have come out so far, including Ratibatun Jalaliyyah Arwiyya. Printed in Bombay in 1949 AD by Sayyid Ahmadul Kabir Ibnu Sayyid Muhammad, a grandson of the author’s brother.

7. Thalai Fathiha
This composition in the form of seeking Wasilah(assistance and intercession) of all the Prophets, their noble wives and that of Fathima R.A. the beloved daughter of Holy Prophet(Sal.) It contains an Arabic Qasidah of 78 lines with its Arwi translation in between. It also contain 115 lines of Arwi and Arabic poems. It was composed to wean the Muslim women of Sarandib from alien culture towards which they have been drifting. That it has achived its object is evident from the fact that it has proved to be very popular among women in Sri Lnaka and Tamil Nadu, who recite it with reverence, in groups.
8. Asrarus Salat
It explains the inner aspects and spiritual mysteries of the external postures of the daily worship like ruku(stooping),sujud(prostration) etc. It also explains what constitutes proper salat is.
9. Ahsanul Mawa’iz wa Azyanul Malafiz
It is a qasidah of 380 bayts reminding the leaders about the importance of religion and the necessity to make provision for the Hereafter. Each Qasidah contains the gist of a hadith from among the several famous Ahadith of the Holy Prophet(Sal.).
10. Maw’izatun Muzayyanah wa Mulaffazatun Muhassanah
It is a qasidah of 53 bayts, also based on the traditions Hadith of the Holy Prophet(Sal.) It contains exhortations and sermons with translation and explanations.
11. Hadyah Malai or Hadyah Sharifah.
12. Jawharatuth Thamin Fi Muntakhabi Siratil Amin.
13. Shajaratun Fatiriyyah Wa Silsilathun Qadiriyyah.
14. Riyadatut Tasawwuf.
15. Khutbatun Nuniyyah wa Tiryaqun Yunaniyyah.
16. Khutbatun Ra’iyyah.
17. Al-khutbatul Mubkiyyah balil Maw’izathul Mudmiyyah.
18. Minhathu Sarandib Fi Madhil Habib. This is the Mawlid on the Holy Prophet(Sal.)
19. Al-Bahjatul Wahijah fi Walijatis Sitti Khadijah.
20. Mawlidiush Shafi atil Batul fi Midhati Fathimata Bintir Rasul.
21. Mawahibuz Zayn fi Manaqibil Hasanayn.
22. Mawaddatu Rabbil Bayt fi Mahabbati Ahlil Bayt.
23. A Mawlid on the wives and the children of the Holy Prophet (Sal.)
24. Mawlidu Shuhada ‘il Badri wal ‘Uhad.
25. Maraghibul Mawahib fi Manaqibi Ulil Madhahib.
26. Zanjabilu Sulafatin Qurashiyyah fi Sanjali Miratin Muttalibiyyah.
27. Mana’ihi Rabbil Arabab fi Mada’ihi Qutbil Aqtab.
28. Mawlidu Atair Rasul fi Mahtidi Sakha’il Batul.
29. Al-Kawakibud Daraiyyah fi Tanwiri Manaqibil Madariyyah.
30. Marghibu Ulil Lasan fi Manaqibil Qutbi Abil Hasan.
31. Atiyyathul Aliyyil Ma’bud fi Sajiyyatil Waliyyi Mas’ud.
32. Faydul Majid fi Manaqibi Ibrahimish Shahid.
33. Mawahibul Qawiyyil Matin fi Manaqbish Shaykhi Salahiddin.
34. Manaqibul Waliyyil Hindiyyi fi Mada’ihi Abi Bakrinit Tandiyyi.
35. Tuhfatus Samadil Aliyyi fi Manaqibi Nayna Muhammadil Waliyyi.
36. Mawlidul Bukhari.
37. Nafhatul Bariyyis Samad fi Madhatil Bukhariyyis Sayyid Muhammad.
38. Minhatul Bariyyi fi midhatil Bukhariyyi.
39. Mawhibatul Wahib fi Manqibatish Shaykhi Takya Sahib.
40. Marthiyyatub Abqariyyah ‘Ala Sahibi Sawmi ‘atin Kirkariyyah.
41. Marthiyyatun ‘ala abawayan.
42. Madinatun Nuhas.
43. Attasadduqu Alal Khalaf Bi Ijadi Man Huwa Min A’yanis Salaf.
44. Adiyyatun Rakidah Ala Nufusir Rawafidah.
45. Mawahibul Majid fi Manaqibi Shahil Hamid.
46. Rihun Ahmar.
47. A long Qasidah on Saint Ahmad, the First (Kasiru Sabasibil Ghayiriyyah), one of the forefathers of Imamul ‘Arus RA.
48. Thahdirul Malawayan fi Takafiril Abawayan.
49. Mawahibur Rahman fi Manaqibihi Hasan Ibni Uthuman
50. A Mawalid on Shaykh Makhdum Tangal of the fifth century AH, whose shrine is near Kayalpatnam. It is known as Kattu Mukhadum Palli. It is not possible to mention the title of this book as the front page is damaged.
51. A Mawlid on Thayka Lebbai Shaykh Abdul Qadir(d. 1240 AH/1824 A.D.), also known as Kattu Tayka Appa.
52. A Mawlid on periya Lebbai Appa Abdul Qadir Wali(1091-1150AH/1680-1737 A.D.).
53. Mawahibullahi Aliyyi fi Manaqibish Sahil Barbaliyyi.
54. Nafhathul Hayyil Qaiyyum fi Midhati Aliyyil Makhdum.
55. A book of recitals and dhikr with explanations of their inner meanings (in manuscript form) written in 1280 AH, a hand written copy of this book is with the family of’ Abdur Rahman ibnu Kunju Baba, Katugoda. Another copy is with Abdur Qadir Master, Katugoda, Galle, Sri lanka.
56. A long Qasidah seeking Allah’s Help, mentioning the names of several Anbiya (Prophets).
57. A Qasidah treating the holy prophet (Sal) as the Ma’shuqah (the dearly Loved One.). It is in romantic theme.
58. The Qasidah commences with the words Min Bariqath. It runs into 76 lines of chaste Arabic and was composed to challenge an Arab who visited Kilakarai. The Arab was enamored of the high and fluent style of the qasidah and exclaimed: “By Allah ! This is certainly the language of the Arab .”This Qasidah is also in romantic theme.
59. A Marthiyyah on Shaykh ‘Abdul Qadir Wali known as Rawthar Sahib of Kottaipattinam(d. about 1670 Ad) the father of Qutb Nayna Muhammad on whom Imamul Arus R.A. has composed a Mawlid.
60. The qasidha, Ya Ghawtha Kulli wara on Shaikh ‘Abdur Qadir Jilani R.A.
61. A qasidah embodying the gist of the poetical work Mathnawi Sharif, of Mawlana Rumi R.A.(1207-1237 AD) in the same style.
62. A Marthiyyah on his spiritual guide Tayka Sahib(1778-1850 A.D.) of Kilalarai. It is known as Nahmadullaha.
63. A Qasidah of Takya Lebbai Shakh ‘ Abdul Qadir (Kattu Takya Appa), the author of Razzanatul ‘Ilm.
64. A Marthiyyah on Muhammad Husayn Wali R.A.(1814-1886 A.D) whose shrine is at Gintota, Sarandib.
65. A Marthiyyah on Gale Bandara Wali R.A. the Muslim King of Sarandib (ruled 1284-1287 A.D).
66. A Marthiyyah on Jamal Muhammad Wali R.A. (d. 1783 A.D) of Kilakarai.
67. A Marthiyyah on Makhdum Miran Wali R.A. of Kilakarai, the son of Jamal Muhammad Wali R.A.
68. A Marthiyyah on Konda Karunai Wali R.A. (d. 1199 AD) the martyr who was a companion of Sulthan Sayyid Ibrahim Shahid.
69. A Marthiyyah on Sayyid Muhammad Wali R.A. also known as Sayyid Appa(d. 1199 AD), a Martyr who was the brother of Sulthan Sayyid Ibrahim Shahid.
70. A Marthiyyah on the missionary, Abdul Qadir Wali R.A.(1733-1822 AD), whose shrine in Malacca Malaysia (He is the Maternal grand father of Imamul Arus R.A.)
71. A Qasidah on Lebbai Ghani Sahib of Tondi(d. about 1220 AH), Son of Shaykh Abu Bakr Waliullah.
72. A Marthiyyah on Abu BAkr Wali, Also known as China Muthu Wappa, of Kayalpattiam.
73. A Marthiyyah on Shaykh Ashraf Wali R.A. of Ketchimalai in Sarandib.
74. A qasidah on the great Saint, Hadrath Sulthan ‘Arifin Sayyid Ahmad Kabir Rifai R.A.(1106-1182 AD).
75. A qasidah on Sayyid Yehya Al-Yamani(d. 1183 AD), whose shrine in Matara Sarandib.
76. A Marthiyyah on Sinna Lebbai Appa (1682-1732 AD).
77. A Marthiyyah on Shaykh Ahmad Ibnu Shaykh Isma’il (1773-1876 AD), also known as Kayalpattinam (Periya Muthu Wappa). There is also a mawlid on him.
78. A Marthiyyah on Sayyid Faqir Muhiyyadin of Baghadad, whose shrine is at Poruwa, near Akuressa in Sarandib.
79. A Marthiyyah on Shaykh Inayathullah Wali, of Weligama in Sarandib.
80. A Marthiyyah on Shaykh Uthman Siddiqi wali R.A. of Dewatagaha Mosque, in Colombo.
81. A Marthiyyah on the first four Khalifahs of Islam.
82. Tozhi Penn Pathigal (Advice to Women)

HIS CULTURAL CONTRIBUTIONS

There are many facets to the great personality of Imamul Arus R.A. His acquisition of religious knowledge was prolific. His writings are of a very high literary standard. His Spiritual attainment was deep and profound. His zeal for missionary work was part and parcel of his life. In his desire for social services, he was motivated by the intention to serve the community and humanity at large.

The greatness of his writings, the importance of his activities from the social and moral points of view, and the excellence of his contributions stand out prominently in any assessment of his life and works.

HIS LONG AND SHORT TERM POLICIES

Imamul Arus R.A. found the Arwi community of Tamil Nadu and Sarandib( SriLanka) caught in a deep spiritual slumber after the European colonization. With his far sightedness, he immediately realized that any programme for their religious revival must necessarily be guided by two policies, viz., the Short Term Policy and Long Term Policy.

He Implemented the Short Term Policy of launching a crash programme of publishing religious books in Arwi, dealing with the fundamental beliefs and practices. The need of the hour was that Muslims should learn the fundamentals of the religion and practice the religious Commands in their day to day life. The Allama rightly realized that the best medium through which this could be easily achieved was Arwi-the language of the people. But this does not imply that the Allamah wanted Arabic to be totally rejected. Having set in motion the propagation of the fundamentals through Arwi , the Allamah devoted his full attention to the Long Term Policy, viz., the founding of new Madrasahs and infusing new life into the already existing Madrasahs. This initiative gave birth to a network of Madhrasahs impairing instructions in Islamic subjects as well as teaching the Arabic language. Further, he himself produce several Arabic works on Islamic subjects. Later events clearly emphasized the correctness of his far-sighted policies. Moreover, at a time when the expressions ‘Long Term’ and ‘Short Term’ policies could not have been thought of specially in a field such as religious service, it is really and admirably surprising that Imamul Arus R.A. not only understood their significance but also implemented his scheme on these bases.