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Devapriyaji - True History Analaysed -> இந்தியாவில் செயின்ட் தாமஸ் கட்டுக்கதை-வேதபிரகாஷ் -> The Travels of Marco Polo/Book 3/Chapter 18
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Discoursing of the Place Where Lieth the Body of St. Thomas the Apostle; and of the Miracles Thereof[edit]

The Body of Messer St. Thomas the Apostle lies in this province of Maabar at a certain little town having no great population. 'Tis a place where few traders go, because there is very little merchandize to be got there, and it is a place not very accessible.[1] Both Christians and Saracens, however, greatly frequent it in pilgrimage. For the Saracens also do hold the Saint in great reverence, and say that he was one of their own Saracens and a great prophet, giving him the title of Avarian, which is as much as to say "Holy Man."[2] The Christians who go thither in pilgrimage take of the earth from the place where the Saint was killed, and give a portion thereof to any one who is sick of a quartan or a tertian fever; and by the power of God and of St. Thomas the sick man is incontinently cured.[3] The earth, I should tell you, is red. A very fine miracle occurred there in the year of Christ, 1288, as I will now relate.

A certain Baron of that country, having great store of a certain kind of corn that is called rice, had filled up with it all the houses that belonged to the church, and stood round about it. The Christian people in charge of the church were much distressed by his having thus stuffed their houses with his rice; the pilgrims too had nowhere to lay their heads; and they often begged the pagan Baron to remove his grain, but he would do nothing of the kind. So one night the Saint himself appeared with a fork in his hand, which he set at the Baron's throat, saying: "If thou void not my houses, that my pilgrims may have room, thou shalt die an evil death," and therewithal the Saint pressed him so hard with the fork that he thought himself a dead man. And when morning came he caused all the houses to be voided of his rice, and told everybody what had befallen him at the Saint's hands. So the Christians were greatly rejoiced at this grand miracle, and rendered thanks to God and to the blessed St. Thomas. Other great miracles do often come to pass there, such as the healing of those who are sick or deformed, or the like, especially such as be Christians.

[The Christians who have charge of the church have a great number of the Indian Nut trees, whereby they get their living; and they pay to one of those brother Kings six groats for each tree every month.]

Now, I will tell you the manner in which the Christian brethren who keep the church relate the story of the Saint's death.

They tell that the Saint was in the wood outside his hermitage saying his prayers; and round about him were many pea****s, for these are more plentiful in that country than anywhere else. And one of the Idolaters of that country being of the lineage of those called Govi that I told you of, having gone with his bow and arrows to shoot peafowl, not seeing the Saint, let fly an arrow at one of the pea****s; and this arrow struck the holy man in the right side, insomuch that he died of the wound, sweetly addressing himself to his Creator. Before he came to that place where he thus died he had been in Nubia, where he converted much people to the faith of Jesus Christ.[4]

The children that are born here are black enough, but the blacker they be the more they are thought of; wherefore from the day of their birth their parents do rub them every week with oil of sesame, so that they become as black as devils. Moreover, they make their gods black and their devils white, and the images of their saints they do paint black all over.[5]

They have such faith in the ox, and hold it for a thing so holy, that when they go to the wars they take of the hair of the wild-ox, whereof I have elsewhere spoken, and wear it tied to the necks of their horses; or, if serving on foot, they hang this hair to their shields, or attach it to their own hair. And so this hair bears a high price, since without it nobody goes to the wars in any good heart. For they believe that any one who has it shall come scatheless out of battle.[6]

   

 

Footnotes[edit]

  1. ↑ Jump up to:1.0 1.1 The little town where the body of St. Thomas lay was MAILAPUR the name of which is still applied to a suburb of Madras about 3-1/2 miles south of Fort St. George.
  2. ↑ Jump up to:2.0 2.1 The title of Avarian, given to St. Thomas by the Saracens, is judiciously explained by Joseph Scaliger to be the Arabic Hawariy (pl. Hawariyun), 'An Apostle of the Lord Jesus Christ.' Scaliger somewhat hypercritically for the occasion finds fault with Marco for saying the word means "a holy man." (De Emendatione Temporum, Lib. VII., Geneva, 1629, p. 680.)
  3. ↑ Jump up to:3.0 3.1 The use of the earth from the tomb of St Thomas for miraculous cures is mentioned also by John Mangnolli, who was there about 1348-1349. Assemani gives a special formula of the Nestorians for use in the application of this dust, which was administered to the sick in place of the unction of the Catholics. It ends with the words "Signatur et sanctificatur hic Hanana (pulvis) cum hac Taibutha (gratia) Sancti Thomae Apostoli in sanitatem et medelam corporis et animae, in nomen P. et F. et S.S." (III. Pt. 2, 278.) The Abyssinians make a similar use of the earth from the tomb of their national Saint Tekla Haimanot. (J.R.G.S. X. 483.) And the Shiahs, on solemn occasions, partake of water in which has been mingled the dust of Kerbela.

    Fa hian tells that the people of Magadha did the like, for the cure of headache, with earth from the place where lay the body of Kasyapa, a former Buddha. (Beal, p. 133.)

  4. ↑ Jump up to:4.0 4.1 Vague as is Polo's indication of the position of the Shrine of St. Thomas, it is the first geographical identification of it that I know of, save one. At the very time of Polo's homeward voyage, John of Monte Corvino on his way to China spent thirteen months in Maabar, and in a letter thence in 1292-1293 he speaks of the church of St. Thomas there, having buried in it the companion of his travels, Friar Nicholas of Pistoia.

    But the tradition of Thomas's preaching in India is very old, so old that it probably is, in its simple form, true. St. Jerome accepts it, speaking of the Divine Word as being everywhere present in His fullness: "cum Thoma in India, cum Petro Romae, cum Paulo in Illyrico," etc. (Scti Hieron Epistolae, LIX, ad Marcetlam.) So dispassionate a scholar as Professor H.H. Wilson speaks of the preaching and martyrdom of St. Thomas in S. India as "occurrences very far from invalidated by any arguments yet adduced against the truth of the tradition." I do not know if the date is ascertainable of the very remarkable legend of St. Thomas in the apocryphal Acts of the Apostles, but it is presumably very old, though subsequent to the translation of the relics (real or supposed) to Edessa, in the year 394, which is alluded to in the story. And it is worthy of note that this legend places the martyrdom and original burial-place of the Saint upon a mount. Gregory of Tours (A.D. 544-595) relates that "in that place in India where the body of Thomas lay before it was transported to Edessa, there is a monastery and a temple of great size and excellent structure and ornament. In it God shows a wonderful miracle; for the lamp that stands alight before the place of sepulture keeps burning perpetually, night and day, by divine influence, for neither oil nor wick are ever renewed by human hands;" and this Gregory learned from one Theodorus, who had visited the spot.

    The apocryphal history of St. Thomas relates that while the Lord was still upon earth a certain King of India, whose name was Gondaphorus, sent to the west a certain merchant called Abban to seek a skilful architect to build him a palace, and the Lord sold Thomas to him as a slave of His own who was expert in such work. Thomas eventually converts King Gondaphorus, and proceeds to another country of India ruled by King Meodeus, where he is put to death by lances. M. Reinaud first, I believe, pointed out the remarkable fact that the name of the King Gondaphorus of the legend is the same with that of a King who has become known from the Indo-Scythian coins, Gondophares, Yndoferres, or Gondaferres. This gives great interest to a votive inscription found near Peshawar, and now in the Lahore Museum, which appears to bear the name of the same King. This Professor Dowson has partially read: "In the 26th year of the great King Guna ... pharasa, on the seventh day of the month Vaisakha." ... General Cunningham has read the date with more claim to precision: "In the 26th year of King Guduphara, in the Samvat year 103, in the month of Vaisakh, the 4th day." ... But Professor Dowson now comes much closer to General Cunningham, and reads: "26th year of the King, the year 100 of Samvat, 3rd day of Vaisakha." (See Rep. of R. As. Soc., 18th January, 1875.) In ordinary application of Samvat (to era of Vikramaditya) A.D. 100--A.D. 43; but the era meant here is as yet doubtful. Lassen put Yndoferres about 90 B.C., as Cunningham did formerly about 26 B.C. The chronology is very doubtful, but the evidence does not appear to be strong against the synchronism of the King and the legend. (See Prinsep's Essays, II. 176, 177, and Mr. Thomas's remarks at p. 214; Truebner's Record, 30th June, 187; Cunningham's Desc. List of Buddhist Sculptures in Lahore Central Museum; Reinaud, Inde, p. 95.)

    Here then may be a faint trace of a true apostolic history. But in the 16th and 17th centuries Roman Catholic ecclesiastical story-tellers seem to have striven in rivalry who should most recklessly expand the travels of St. Thomas. According to an abstract given by P. Vincenzo Maria, his preaching began in Mesopotamia, and extended through Bactria, etc., to China, "the States of the Great Mogul" (!) and Siam; he then revisited his first converts, and passed into Germany, thence to Brazil, "as relates P. Emanuel Nobriga," and from that to Ethiopia. After thus carrying light to the four quarters of the World, the indefatigable Traveller and Missionary retook his way to India, converting Socotra as he passed, and then preached in Malabar, and on the Coromandel Coast, where he died, as already stated.

    Some parts of this strange rhapsody, besides the Indian mission, were no doubt of old date; for the Chaldaean breviary of the Malabar Church in its office of St. Thomas contains such passages as this: "By St. Thomas were the Chinese and the Ethiopians converted to the Truth;" and in an Anthem: "The Hindus, the Chinese, the Persians, and all the people of the Isles of the Sea, they who dwell in Syria and Armenia, in Javan and Romania, call Thomas to remembrance, and adore Thy Name, O Thou our Redeemer!"

    The Roman Martyrology calls the city of Martyrdom Calamina, but there is (I think) a fair presumption that the spot alluded to by Gregory of Tours was Mailapur, and that the Shrine visited by King Alfred's envoy, Sighelm, may have been the same.

    Marco, as we see, speaks of certain houses belonging to the church, and of certain Christians who kept it. Odoric, some thirty years later, found beside the church, "some 15 houses of Nestorians," but the Church itself filled with idols. Conti, in the following century, speaks of the church in which St. Thomas lay buried, as large and beautiful, and says there were 1000 Nestorians in the city. Joseph of Cranganore, the Malabar Christian who came to Europe in 1501, speaks like our traveller of the worship paid to the Saint, even by the heathen, and compares the church to that of St. John and St. Paul at Venice. Certain Syrian bishops sent to India in 1504, whose report is given by Assemani, heard that the church had begun to be occupied by some Christian people. But Barbosa, a few years later, found it half in ruins and in the charge of a Mahomedan Fakir, who kept a lamp burning.

    There are two St. Thomas's Mounts in the same vicinity, the Great and the Little Mount. A church was built upon the former by the Portuguese and some sanctity attributed to it, especially in connection with the cross mentioned below, but I believe there is no doubt that the Little Mount was the site of the ancient church.

    The Portuguese ignored the ancient translation of the Saint's remains to Edessa, and in 1522, under the Viceroyalty of Duarte Menezes, a commission was sent to Mailapur, or San Tome as they called it, to search for the body. The narrative states circumstantially that the Apostle's bones were found, besides those of the king whom he had converted, etc. The supposed relics were transferred to Goa, where they are still preserved in the Church of St. Thomas in that city. The question appears to have become a party one among Romanists in India, in connection with other differences, and I see that the authorities now ruling the Catholics at Madras are strong in disparagement of the special sanctity of the localities, and of the whole story connecting St. Thomas with Mailapur. (Greg. Turon. Lib. Mirac. I. p. 85; Tr.R.A.S. I. 761; Assemani, III. Pt. II. pp. 32, 450; Novus Orbis (ed. 1555), p. 210; Maffei, Bk. VIII.; Cathay, pp. 81, 197, 374-377, etc.)

    The account of the Saint's death was no doubt that current among the native Christians, for it is told in much the same way by Marignolli and by Barbosa, and was related also in the same manner by one Diogo Fernandes, who gave evidence before the commission of Duarte Menezes, and who claimed to have been the first Portuguese visitor of the site. (See De Couto, Dec. V. Liv. vi. cap. 2, and Dec. VII. Liv. x. cap. 5.)

    As Diogo de Couto relates the story of the localities, in the shape which it had taken by the middle of the 16th century, both Little and Great Mounts were the sites of Oratories which the Apostle had frequented; during prayer on the Little Mount he was attacked and wounded, but fled to the Great Mount, where he expired. In repairing a hermitage which here existed, in 1547, the workmen came upon a stone slab with a cross and inscription carved upon it. The story speedily developed itself that this was the cross which had been embraced by the dying Apostle, and its miraculous virtues soon obtained great fame. It was eventually set up over an altar in the Church of the Madonna, which was afterwards erected on the Great Mount, and there it still exists. A Brahman impostor professed to give an interpretation of the inscription as relating to the death of St. Thomas, etc., and this was long accepted. The cross seemed to have been long forgotten, when lately Mr. Burnell turned his attention to these and other like relics in Southern India. He has shown the inscription to be Pehlvi, and probably of the 7th or 8th century. Mr. Fergusson considers the architectural character to be of the 9th. The interpretations of the Inscription as yet given are tentative and somewhat discrepant. Thus Mr. Burnell reads: "In punishment (?) by the cross (was) the suffering to this (one): (He) who is the true Christ and God above, and Guide for ever pure." Professor Haug: "Whoever believes in the Messiah, and in God above, and also in the Holy Ghost, is in the grace of Him who bore the pain of the Cross." Mr. Thomas reads the central part, between two small crosses, "+ In the Name of Messiah +." See Kircher, China Illustrata, p. 55 seqq.; De Couto, u.s. (both of these have inaccurate representations of the cross); Academy, vol. v. (1874), p. 145, etc.; and Mr. Burnell's pamphlet "On some Pahlavi Inscriptions in South India." To his kindness I am indebted for the illustration (p. 351).

    ["E na quelle parte da tranqueira alem, do ryo de Malaca, em hum citio de Raya Mudiliar, que depois possuyo Dona Helena Vessiva, entre os Mangueiraes cavando ao fundo quasi 2 bracas, descobrirao hua + floreada de cobre pouco carcomydo, da forma como de cavaleyro de Calatrava de 3 palmos de largo, e comprido sobre hua pedra de marmor, quadrada de largura e comprimento da ditta +, entra huas ruynas de hua caza sobterranea de tijolos como Ermida, e parece ser a + de algum christao de Meliapor, que veo em companhia de mercadores de Choromandel a Malaca." (Godinho de Eredia, fol. 15.)--MS. Note.--H.Y.]

    The etymology of the name Mayilappur, popular among the native Christians, is "Pea****-Town," and the peafowl are prominent in the old legend of St. Thomas. Polo gives it no name; Marignolli (circa 1350) calls it Mirapolis, the Catalan Map (1375) Mirapor; Conti (circa 1440) Malepor; Joseph of Cranganore (1500) Milapar (or Milapor); De Barros and Couto, Meliapor. Mr. Burnell thinks it was probably Malai-ppuram, "Mount-Town"; and the same as the Malifatan of the Mahomedan writers; the last point needs further enquiry.

  5. ↑ Jump up to:5.0 5.1 Dr. Caldwell, speaking of the devil-worship of the Shanars of Tinnevelly (an important part of Ma'bar), says: "Where they erect an image in imitation of their Brahman neighbours, the devil is generally of Brahmanical lineage. Such images generally accord with those monstrous figures with which all over India orthodox Hindus depict the enemies of their gods, or the terrific forms of Siva or Durga. They are generally made of earthenware, and painted white to look horrible in Hindu eyes." (The Tinnevelly Shanars, Madras, 1849, p. 18.)
  6. ↑ Jump up to:6.0 6.1 The use of the Yak's tail as a military ornament had nothing to do with the sanctity of the Brahmani ox, but is one of the Pan-Asiatic usages, of which there are so many. A vivid account of the extravagant profusion with which swaggering heroes in South India used those ornaments will be found in P. della Valle, II. 662.


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Kayalpatnam https://enacademic.com/dic.nsf/enwiki/669669

Kayalpatnam
Kayalpatnam Kayalpattinam

korkai

—  city  —
File:KAYALPATTINAM
KayalpatnamKayalpattinam
Location of Kayalpatnam Kayalpattinam
in Tamil Nadu and India
Coordinates8°33′59″N 78°6′59″E / 8.56639°N78.11639°ECoordinates: 8°33′59″N78°6′59″E / 8.56639°N 78.11639°E
CountryIndia
StateTamil Nadu
District(s)Thoothukudi(formerly V.O.C.)
Nearest cityThoothukudi
ParliamentaryconstituencyThoothukudi
Formarly with Tiruchendur
AssemblyconstituencyTiruchendur
Civic agencyKayalpattinum Municipality
Population

• Density

32,664 (2001)

• 2,613 /km2 (6,768 /sq mi)

Sex ratio1000:1177 ♂/♀
Literacy88.67% 
Time zoneIST (UTC+05:30)
Area12.5 square kilometres (4.8 sq mi)
Website[http://www.kayalpatnam.com

http://www.kayalpatnam.inwww.kayalpatnam.com
http://www.kayalpatnam.in]

 



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Kayalpatnam(aka Kayalpattinam, Tamil – காயல்பட்டினம்) or Korkai is a town in the Tuticorin district of TamilNadu, India. Kayal is referred to in Marco Polo's travel diaries dating to 1250 AD. Korkai or Kayal (Chayal) was anancient port dating to the 1st centuries of the Christian era and was contemporaneous to the existence of Kollam, another Pandyan port. Kollam served the Pandyas on the west coast while Korkai/Kayal served them on the eastcoast connecting them to Ceylon and the pearl fisheries in the Gulf of Mannar facing the Tirunelveli Coast. Kayal hasMuslim settlements dating from 7th century AD but Marco Polo's reference to the tomb of Thomas and the Christiancommunities would indicate Syrian Christian communities in the region prior to that era. The ancient port hadconnections with Egypt, Rome and Greece. The other ports on the Coromandel Coast were Kaveripumpattinam(Poompuhar) and Arikamedu (near Pondicherry). On the west coast the ancient ports were Kollam and Kodungallurand Barugachha (Broach) in Gujarat.[1]

A famous port during the times of the Pandyan kingdom, it is also a chief port of Mabar (Tirunelveli Coast orCoromandel Coast adjoining the Gulf of Mannar). Since 8th century AD, Kayal is inhabited by Muslims belonging tothe Dravidian race. It is believed that a portion of Kayal's inhabitants migrated from Egypt.

There are several references to this trading port in various literary works, notably in the travel work of Marco Polo. Kayalpatnam was also an important trade centre even before the arrival of Islam. Five thousand years ago, it was thecapital of second Tamil Sangam, called Kapadapuram. The northern part of Kayal is called Palaiya Kayal and PunnaKayal. The town has a number of mosques. Prominent among them are Kutba Periya Palli, Kutba Siru Palli, Al-JamiulAzhar, Aram Palli, Kaadiriya Kodimara Siru Nainar Palli, Kuruvithurai Palli, Erattai Kolathu Palli, Appapalli, MaraicarPalli, Kadal Karai Palli (the second mosque in India, first mosque of the town), Karup-Udaiyar Palli, Kattu MogudoomPalli,Hafil Ameer Appa Palli, Thayum Palli, Ahamed Nainar Palli, Mogudoom Palli of Mogudoom street and YusufAppa Palli

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History

Few doubt today that an ancient city called Kayal (Qail, Quil) existed. It is widely acknowledged by the scholars that acity by that name did flourish in ancient time as a commercial port – carrying on trading with countries as far away asGreece and China.

There are several references to this trading port in various literary works, notably in the travel work of Marco Polo. What is less certain, however, is whether that ancient port is what that exists today as the bustling town ofKayalpatnam. Several archeological evidences seem to suggest so, but still some doubts persist.

 

Is Kayalpatnam remnant of an ancient city?

Literary argument

As evidences to the claim that the present Kayalpatnam is indeed on the site where ancient Kayal existed, severalpassages from literary works are quoted. One such is from Pandit Jawaharlal Nehru's Discovery of India. BishopCaldwell's History of Tinnevelly is also quoted. But these are not conclusive evidences.

Archeological argument

Burial grounds of Kayalpatnam have turned in few objects of interest. At one place, Chinese porceleins were found. They are believed to be centuries old. At another place, swords and other arms were found. These, it is suggested, probably belonged to a dead soldier who was buried along with his ornaments. In the least, these evidences point to awell-developed, major urban settlement dating to some time early in the present millennium.

Numismatical argument

Bishop Caldwell, in his History of Tinnevelly[2] reports discovery of large quantities of Arabic coins on the roadsleading to Kayalpatnam. It is a well established belief that there was brisk trade between the people of Kayal andother foreign countries. Discovery of these coins so near Kayalpatnam does add more weight to the belief.

Tombstones argument

The Muslim community of Kayalpatnam must have mostly consisted of Arabs and also some Persians. This isreflected in the early tombstones found in the town. Some of the tombstones record the origin of the deceased as al-qahiri, indicating that the person or his ancestors were from Egypt. Another tombstone at a different site records theorigin of the deceased as al-Iraqi. Some other tombstones carry the surname al-mabari (the natives). Thesetombstones seem to be, by far, the most persuasive of all the evidences.

 



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Doubts raised

There are many who dispute the claim that Kayalpatnam is the Kayal of the legend. Among them is foreignresearcher Henry Yule, who has translated the works of Marco Polo. He says that the real site of this once celebratedport (Kayal) has never been identified in any published work he continues.

They state also that the name of Kayalpattanam has only recently been given to it, as a reminiscence of the older city. The old Kayal, and the erroneously named  Koil in the Ordinance Map of India, is situated onthe Thamirabarani River about a mile and a half fromit could be the real Kayal or Korkai pattinam the ancient capital of  Pandya Kingdom

References

  1. ^ K. A. Nilakanta Sastri, History of South India, 2nd ed.,Oxford University Press, 1958
  2. ^ Robert Bishop Caldwell (1982) "A history of Tinnevelly" New Delhi: Asian Educational Services.
Categories:
  • Villages in Thoothukudi district

 



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CONCISE HISTORY OF KAYALPATNAM
By Dr.R.S.Abdul Latiff, M.A.D.Litt.  

Kayalpatnam  is an ancient historical city of India. It lies in the southeast part of Indian peninsula, on the shore of the Bay of Bengal. It is a Muslim dominant town situated in Thoothukudi district and formally it was in Tirunelveli district. It is about 400 miles from Madras and 100 miles from Tiruvandrum and Madurai.

Kayalpatnam was chief trade emporium even before the advent of Islam and it was chief port of Malabar to which Arabs and Greeks were frequent visitors. During the lifetime of our beloved holy prophet Muhammad (Sallalahu alaihi wa sallam.) Islamic missionaries were sent to Malabar to preach the peace mission of Islam.

The First settlement in Kayalpatnam occurred in 633 A.D. (Hijiri 12). The first settlers were from Mecca and Medina and landed here during the reign of the first caliph, the successor of our prophet Muhammad (Sallalahu alaihi wa sallam), Ameerul momeneen Hazarat seyedna Abubakar Siddeeq (Rali).

From 1980 onwards I closely inspected the archaeological remains of Kayalpatnam as well studied the available oldest documents in papers, leaves, and metals. I have seriously studied the various rare inscriptions found in Kayalpatnam and consulted some expert archaeologists with the contents of inscriptions and obtained their opinions. According to the eminent Historians, Greeks, Romans and Arabs visited Kayal even before the advent of Muslim missionaries of Arabia.

Through our ancient saintly scholar's records, we made out the first Muslim settlement in Kayalpatnam happened during the lifetime of Hazarath Abu Bakar Siddeeq (Raliallahu anhu). In 1998, Abdur Rahman Walliyullah of Cumbum, a close associate of Kayalpatnam Omar Walliyullah and Peria Muthu Wappa Waliyullah, while discussing about the early history of Kayalpatnam, confirmed Islam entered Kayalpatnam through Arab traders and Muslim missionaries during the reign of the first Caliph Hazarth Abu Bakar Siddeeq (Rali allahu anhu). Further he said that Sea Shore Masjid (Kadal Karai Palli) was the first mosque and added saints who ever visited Kayalpatnam never missed to pray at this mosque.

The Second settlement took place in 842 A.D. (Hijiri 227). They came from Cairo in Egypt during the tyrannical rule of Abbasi caliph Al-Multhazim (841 A.D.) and the beginning of caliph Al-Wadiq's rule, (842 A.D.), under the leadership of Muhammad Khalji (Raliallahu anhu). Big Jamiah mosque (Kuthba Periya Palli) was built by Muhammad Khalji in 843 A.D. (Hijiri 228). Kayal was the name of the place till the advent of Muhammad Khalji. After his arrival, the southern part of Kayal is named as Kahirfathan after the name of his own town "Kahira" in Egypt. Kahirfathan in Arabic is slowly changed into Kayalpatnam in Tamil. The northern part of Kayal is called Old Kayal (Palaiya Kayal and Punna Kayal).

The Third batch of Arabs (third settlement) came from Arabia in 1284 A.D under the leadership of Sultan Jamaluddin, who was a descendant of holy prophet Muhammad (Sallalahu alaihi wa sallam.), a business magnate, a statesman and a famous ruler of Pandiyan kingdom. His descendants are still living in Kayalpatnam and they have their genealogical table from Sultan Jamaluddin.

Indian historians and many famous foreign travelers and historians of the west perfectly made known that Kayalpatnam is situated near the Tamira Parani river about a mile from its mouth in Tirunelvelli district presently Tuticorin district and Kayalpatnam is also distinctly identified with Islam from 8th century.

Kail, was long a famous port on the coast of what is now the Tirunelveli district of the Madras presidency. It is mentioned as part of Malabar by Polo's contemporary Rashiduddin. Kail is definitely the one situated on the Tamraparani River about 1 & half miles from its mouth. (Travels of Marco polo translated by Sir Henry Yule). Famous travelers and historians like Abdullah Wasaf, Rasheeduddin, Ibn Batuta and Marco Polo gave some information about Kayalpatnam in their books. The works of Dr. Rev. Bishop Caldwell, Sir Elliot, Col-Henry Yule, Sir John Emerson Tennant, Sir Simon Casio Chitty and Sir Ponnambalam Ramanathan, incidentally, the latter mentioned six writers, substantiate, the view that the Arabs had settled first at Kayalpatnam and there from spread to the other parts of eastern coast of India and Ceylon.

 

A historical Atlas of South Asia edited by J.E. Schwartzberg, University of Chicago press, Chicago, printed in 1928, shows that famous Korkai and Kayal were situated on the delta of the Tamira Parani. Bishop R. Caldwell writes in his book "History of Tirunelvelli" that both places are situated on the delta of Tamira Parani. Korkai within five miles, Kayal within two miles on the sea but each was originally on the seacoast. A well known Indian historian K.A. Nilakanda Sastri narrates in his book "History of south India" that once the wealthy commercial cities of Korkai and Kayal on the Tirunelvelli coast, which were flourishing in thirteenth century are now buried under sand dunes miles from the sea. According to Vascodagama, Kayal was on the Tirunelvelli coast where pearls were found. It was under Mussalman King. (His book'Reteriro) Travelers like Masudi and Ibn Batuata testify to the presence of Muslims and mosques all along the west coast. There were Muslim settlements on the east coast of which Kayalpatnam and Nagore were the most important. (History of India' Nilakanda Sastri)

Maps showing Religious movements on the 8th to 12th centuries in India published by Menesto University in U.S.A., in which Kayalpatnam and Nagore are identified with Islam. According to Abdullah Wassaf, a Persian historian, a contemporary of Marco polo Kayal was the port of Malabar. During the reign of Malabar King Sultan Shaik Malabar, his administrative office was at Kayalpatnam. He died on Hijiri 628 (1231 A.D) and buried here. His tomb is near panchayat board very close to the house of Sahib Thambi Alim, former principal of Mahalara Arabic College on the way to Koman Street. Descriptions were given in Arabic on the tomb.

Kayal was very ancient place. Five thousand years ago it was the capital of second Tamil Sangam, called Kapadapuram. According to historians Kapadapuram was very close to Tiruchendur. Once Kapadapuram was called as Alaiwaiport. Abraham Pandithar says that Greeks in those days named it as Periplus port. Pandit Jawaharlal Nehru, the first prime minister of India, in his book "Discovery of India" mentioned Madurai was the capital of Pandiyan Kingdom and Kayal was its port during the reign of Pandiyan Kings.

A great Tamil Scholar Mr. S.M.L. Lakshman Chettiar (Alias Samala) wrote in his book "Tirunelvelli District" that Kayalpatnam was a very famous port in Pandiyan kingdom during 12th and 13th centuries. Thousand years ago Muslims from Arab countries arrived by ships and settled here. Kayalpatnam was also called as Sonoharpattinam. Kayalpatnam port was closed on 1937.

First mosque in Kayalpatnam: Sea Shore (Kadal Karai) Masjid

Sea Shore Masjid (Kadal karai Palli) was the first mosque which was built by the Arab traders and missionaries (mostly sahabas), who landed at Kayalpatnam in Hijiri 12 A.H (633 A.D) during the lifetime of Hazarat Abu Bakar Siddeeq (Rali). According to professor Dr. Kabeer of Calicut University a mosque was built in Kayalpatnam during the reign of the second Caliph the great ruler of the Arabs and the aliens, Ameerul Momeneen Hazarat Seyedna Umar Farooq (Rali.), (13 A.H & 23 A.H). No doubt that Sea Shore (Kadal karai) mosque was the first mosque in Kayalpatnam, which was situated near the present Kosmarai Dargha. I assume that this Sea Shore (Kadal karai) mosque was built between 633 A.D to 640 A.D. This mosque was on the south side of Kosmarai Dargha, which was ruined hundred years ago. But two precious inscriptions were found near the Sea Shore (Kadal karai) mosque. One inscription describes about the land and subsidies were given by the Pandiyan king to this sea Shore (Kadal karai) mosque. Through this inscription we learn that Pavithra Manikka Pattinam and Kayal Thurai were the other names for Kayalpatnam. Another inscription is a tombstone of Sayyid Ahamed Bin Shaheed Ibnu Muhammad Kareem Madani. He died in Hijiri 430 (1038 A.D). He was a great scholar and a famous saint. His contemporary was saint Nathar Wali of Tiruchi.

Second mosque in Kayalpatnam: Big Jamiah (Kutba Periya) Masjid

Big Jamiah mosque (Kutba Periya Palli) was built by Muhammad Khalji and his friends in 843 A.D (Hijiri 228). He was one of the 13th descendants of the first Caliph, Hazarat Sayedna Abu Bakar Siddeeq (Rali) and he is a saintly person. His tomb is in the graveyard of big Jamiah mosque. His pedigree (family tree) was mentioned on the tomb stone. Some of his important descendants were Shaik Ali Nusky Wali (Buried at Magudoom Mosque), Omar Wali (Buried at Thaika Saahib Thaika), Muttu Wappa Wali alias Syed Ahamed Sahib wali (Buried at Periya Muttu Wappa Thaika) and Periya Shaikuna Miskeen Sahib Alim. Still many of his descendants are living in Kayalpatnam. Sultan Sayyid Jamaluddin a descendant of our holy prophet Muhammad (Sallalahu alaihi wa sallam.) who lived in Kayalpatnam between 1284 to 1320 rebuilt big Jamiah mosque into a huge mosque and it was completed by his son in 1329 A.D. It is in Nainar Street, the first street of Kayalpatnam. It is one of the most significant Islamic monuments in south India. Inscriptions inside the mosque denote the year of construction by Muhammad Khalji and reconstruction by Sultan Sayyid Jamaluddin. Sultan Sayyid Jamaluddin ruled Pandiyan kingdom for a short period immediately after the death of Sundra Pandiyan in 1293 A.D. It was once said by a great person that more than 25000 saints were buried in the two graveyards of Jamiah mosque. In few of the old tombstones the name of the town was mentioned as Vaguthai and Pavithra Manikka Pattinam.

Third mosque in Kayalpatnam: Black (Karup-Udaiyar) Masjid

Mosque is a place for prayers (Salat), remembrance of Allah (Dhikr), recitation of the Quran, seclusion(Itikaf) and for many other good functions. Needless to say as a hadith states "The places on the earth which are dearest to Allah are the mosques". The pious Muslims who used to wear long black dresses at that time mostly practiced seclusion (Itikaf) in this mosque. Therefore this mosque was called as Black (Karup-udaiyar) Masjid (based on their black dress). The exact date of the construction of this mosque was unknown. According to the inscription in the mosque, a Pandiyan King named Veera Pandiyan gave land and paddy fields for the maintenance of this mosque. This King ruled Pandiyan Kingdom approximately on 946 A.D. Hence we assume that this mosque was built 1050 years ago. Pavithira Manikkaa Pattinam, Kayal karai and Kahirur were the other names for Kayalpatnam as per inscriptions. This mosque is near Muhyideen Matriculation Higher Secondary School.

Fourth mosque in Kayalpatnam: Kattu Mogudoom (Kattu Mogudoom) Masjid

It is in the southern end of Kayalpatnam touching Veerapandipattinam. Sayyid Mogudoom Walliyullah was born in Madina in 446 A.H. and his parents named him as Muhammad. He was one of the seventeenth descendants of our beloved Holy prophet Muhammad (sal). His father Sayyid Muhammad (Rah) a great scholar, was greatly respected by the people of Madina. His mother was Mogudoom Fathima alias Sayyid Ali Fathima was a holy lady. The Mosque and Dargha were called Mogudoom Palli and Mogudoom Dargha after her name Mogudoom Fathima. It was told that Mogudoom Waliyullah came here after getting instructions and blessings in a dream from our Noble prophet Muhammad (Sal). The exact date of his arrival was unknown. He built the mosque during his stay (500-539 A.H). He spread Islam in Pandiyan kingdom and helped Pandiyan kings whenever they approached him. He was killed in a war (shaheed) and buried here around 539 A.H. His father and Erwadi Sayyid Ibrahim Waliyullah's grandfather were brothers.

The celebrated Islamic scholars and saints like Hujjuthul Islam Imam Gazzalee (Rah) (450-505 A.H), Ghouthul Alam Muhyiddeen Abdul Khadir Jailani (Rah) (470-560 A.H), and Mogudoom Wali (Rah) (446-539 A.H) were all lived in the same period. Two inscriptions were found at Mogudoom Mosque, one near the pond and the other in between the Mosque and the Dargha. The inscription found near the pond is very important in history because it clearly indicated the boundaries of Kayalpatnam and other ancient names for Kayalpatnam. Inscriptions strongly confirmed Kayalpatnam was called as "Vaguthai" and "Pavithira Manikka Pattinam". As per inscription, Korkai was on the north side and Veerapandian Pattinam was on the south side of Kayalpatnam. The inscription found near the pond belonged to the period of first Maravarman Sundra Pandiyan. According to Mr.N.Sethu Raman's book of Imperial Pandiyan, the king ruled Pandiyan Kingdom between 1216 to 1240 A.D. According to the inscription Kayalpatnam was called "Pavithira Manikka Pattinam" and "Kayal Thurai". Kattu Mogudoom Palli was called "Sonavapil-lar Palli".

Here we have to compare the contents of the Kattu Mogudoom Palli's inscriptions with that of the inscription at Tiru Pullani Koil, which was mentioned by Dr.M.Uvais in his book "Islam Valartha Tamil". Dr.Uvais noted that Tiru Pullani Koil's inscription mentioned about the land and subsidy granted by the king first Maravarman Sundara Pandiyan to Sonava Samantha Palli of Pavithira Manikka Pattinam. Dr.Uvais wondered where this famous Pavithira Manikka Pattinam was?. The contents of Kattu Mogudoom Palli's inscriptions and Tiru Pullani Koil's inscriptions were similar and also the name of the king and the name of the town were also alike. It is a must to find out which town was called as Vaguthai and Pavithira Manikka Pattinam. Saint Mappillai Lebbai Alim in his poem "Hadiya Malai" says that Saint Thaika Sahib Wali was born in Vaguthai and died at Keela Karai. He also strongly confirmed that Vaguthai as Kayalpatnam. He also born at Kayalpatnam, lived and died at Keela Karai.

Regarding Pavithira Manikka Pattinam and Vaguthai, we can gather some very important information from two old tombstones found at graveyard of Periya Jumma Palli. The following matters were inscribed on the tombstones.

1. PavithiraManikkaPattinam VaguthaiPuri Kayal Athipar Nila-Kilar Maraividam Koallam. 
2. Vaguthaiyana ThenKayalpattinathu–Mannavaruku Marukar Kazi–SembiNattan–Yunbavar Maraividam.

These two old tombs made stronger the opinion that Kayalpatnam was called as "Vaguthai", "Pavithira Manikka Pattinam" and also "ThenKayal". The oldest Tamil literature now partly available is Palchanda Malai. It contained eight poems, which dealt with a Muslim king who ruled Vaguthai Puri. The people of that area were very pious Muslims and that was why the poet called them as Anju Vannathar. (Prayed five times daily). The words frequently used in Palchanda Malai poems like Vacchira Nadu, Vaguthai, Sonakar, Allah, Califa, Sonavapil-lar Palli are commonly found in the inscriptions of Kayalpatnam.

Mr.Arunachalam a great scholar was of the opinion that Palchanda Malai was written in the earliest part of fourteenth century and the king mentioned in the poems should be Muslim king who ruled Pandiyan kingdom during the end of thirteenth century or earlier part of fourteenth century. Dr.Caldwell confirmed in his book that Sulthan Jamaluddin ruled Pandiyan Kingdom immediately after the death of Sundara Pandiyan in 1293 A.D. Professor Vaiya Puri Pillai; a renowned Tamil scholar strongly said that Kayalpatnam was called as "Vaguthai Puri" and "Vacchira Nadu" in ancient days. (Refer "KAYALPATNAM"- Book, chapters- Vaguthai, Pavithira Manikka Pattinam and Kayalin kalvettu)

Another inscription of Kattu Mogudoom Palli was inscribed in 1387 A.D during the rule of Uthaya Marthandam King. According to this inscription the Mogudoom Palli was called Uthaya Marthandam Periya Palli and this area was named as Khonadu (Shonadu) Kondan Pattinam. The king had given right to Kazi (administrator) to levy import duties on goods imported into this port and to use for the maintenance of this mosque. This inscription was recorded by the Department of Archaeology,Annual Report of Indian Epigraphy for 1949-50.

The other oldest mosques in Kayalpatnam are Small Jamiah (Kutba Siru) Masjid, Mogudoom Masjid of Mogudoom street and Yusuf Appa Palli. According to available tombstones evidences and inscriptions, those mosques were constructed during the thirteenth century. But it is very difficult to predict which mosque was built first among the three. The best example of fifteenth century mosque is Erattai Kulathu Palli alias Masjid Mikail. The brothers Ahmed Nainar and Abdur Rasheed Wali built Ahmed Nainar Masjid and Kodi Mara Siru Nainar Masjid around Hijiri 950 respectively.

The constructions of following mosques were built after 1400 A.D. They are Salahuddeen Masjid, Kadai Masjid, Kutty Appa Masjid, Koman Masjid, Maricar Masjid, Hafil Ameer Masjid, Appa Masjid, Thayim Masjid and Aram Masjid.



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காயல்பட்டணம் சரித்திரச் சுருக்கம்

       பண்டை கால இலக்கியங்கள், கல்வெட்டுகளில் வகுதை,பெத்திர மாணிக்கப் பட்டணம், தென்காயல் போன்ற பல்வேறு பெயர்களால் குறிப்பிடப்பட்டிருக்கும் ஊரே இன்றைய 'காயல்பட்டினம்' ஆகும். 

 

    இவ்வூர் இந்தியாவில் தமிழ்நாட்டின் தெற்கே தூத்துக்குடி மாவட்டத்தில் திருச்செந்தூர் எனும் ஊருக்கு 8 கி.மீ. தெற்கிலும், தூத்துக்குடிக்கு 32 கி.மீ. தொலைவிலும் கடலோரமாக அமைந்துள்ளது. இந்நகர் தோன்றி ஏறத்தாழ ஐந்தாயிரம் ஆண்டுகள் ஆகிவிட்டது என்று இந்நகரில் கிடைக்கப்பெற்ற தொல்பொருள் ஆய்வுகள் தெரிவிக்கின்றன.

    பாண்டியர் ஆட்சி காலத்தில் மதுரை  அதன் தலைநகரமாகவும், காயல்பட்டினம் அதன் துறைமுகமாகவும் திகழ்ந்தது என்று DISCOVERY OF INDIA எனும் நூலில் பண்டித ஜவஹர்லால் நேரு கூறியுள்ளார்.

    இவ்வாறு பழம்பெருமை வாய்ந்த இந்நகரில் இஸ்லாம் எப்போது காலூன்றியது? ஹஜ்ரத் உமர் ரலியல்லாஹு அன்ஹு அவர்கள் காலத்தில் கி.பி. 642-ல் மாலிக் இப்னு தீனார் தலைமையில் இஸ்லாத்தை பரப்ப ஒரு குழு கடல் மார்க்கமாக கேரளா வந்து சேர்ந்தது. அதில் ஒரு பகுதியினர் காயல்பட்டணம் வந்து குடியேறி கடற்கரையோரமாக ஒரு பள்ளியைக் கட்டினர். தற்போது இப்பள்ளி கோசுமறை அருகே புதையுண்டுள்ளது. இதன் இமாம் செய்யிது அஹமது ஷhஹிது இப்னு முஹம்மது கரீம் மதனி ஆவார்கள். இக் குழுவினர் அப்பகுதியில் குடியேறி வாழ்ந்து வந்தனர். பின்னர் கடலேறி இப்பகுதி புதையுண்டுவிட்டது.
 

 

 

இரண்டாவது குடியேற்றம்:

    கி.பி;. 842ல் எகிப்து தலைநகர் கெய்ரோவில் கலீபா 'அல்வாதிக்' ஆட்சி காலத்தில் செய்யிதினா அபுபக்கர் ரலியல்லாஹு அன்ஹு அவர்கள் வம்சாவழியைச் சார்ந்த முஹம்மது கல்ஜி ரலியல்லாஹு அன்ஹு அவர்கள் தலைமையில் ஒரு குழுவினர் எகிப்தில் முஃதஜிலா கொள்கையை ஏற்க மறுத்து ஈமானை காத்திட ஹிஜ்ரத் செய்து கடல் மார்க்கமாக ஜயவீர ராஜகாரு வேந்தர் காலத்தில் காயல்பட்டணம் வந்து சேர்ந்தனர். இவர்கள் இந்நகரில் கி.பி.843ல் ஜும்ஆ பெரிய பள்ளியை கட்டினர்.

    காயல்பட்டணம் காட்டு மொகுதூம் வலியுல்லாஹ் ரலியல்லாஹு அன்ஹு அவர்கள் அரபுநாட்டிலிருந்து இஸ்லாத்தைப் போதிக்க காயல்பட்டணம் வந்தார்கள். இவர்களுக்கு அக்கால பாண்டிய மன்னன் அவர்களை கண்ணியப் படுத்தி நிலங்களை வழங்கியுள்ளார்.

    ஹிஜ்ரி 571 ல் ஏர்வாடியில் அடங்கப்பட்டிருக்கும் இப்ராஹிம் வலியுல்லாஹ் ரலியல்லாஹு அன்ஹு அவர்களுடன் கீழ நெய்னார் தெருவில் மறைந்து வாழும் கலீபா வலியுல்லாஹ் ரலியல்லாஹு அன்ஹு அவர்களும், ஈக்கி அப்பா கலீபா வலியுல்லாஹ் ரலியல்லாஹு அன்ஹு அவர்களும் அரபு நாட்டிலிருந்து காயல்பட்டணம் வந்தனர்.

     மன்னர் அதிவீரராம பாண்டியன் மகன் குலசேகரப் பாண்டியன் ஈக்கி அப்பா கலீபா வலியுல்லாஹ் ரலியல்லாஹு அன்ஹு அவர்களை திருநெல்வேலிக்குப் படைத் தளபதியாகவும், கலீபா வலியுல்லாஹ் ரலியல்லாஹு அன்ஹு அவர்களை நீதிபதியாகவும் நியமித்து, ஏர்வாடி இப்ராஹிம் வலியுல்லாஹ் ரலியல்லாஹு அன்ஹு அவர்களை தம்முடன் மதுரைக்கு அழைத்துச் சென்றான்.

மூன்றாவது குடியேற்றம்:

     செய்யிதினா முஹம்மது ஸல்லல்லாஹு அலைஹி வ ஸல்லம் அவர்கள் வம்சாவழியைச் சார்ந்த சுல்தான் ஜமாலுத்தீன் அவர்கள் தலைமையில்  பாண்டிய மன்னன் சுந்தர பாண்டிய தேவன் ஆட்சி காலமான கி.பி.1284 (ஹிஜ்ரி737) ல்  காயலில் வந்து குடியேறினார். இச் சமயத்தில் எகிப்தை முகம்மதிப்னு கலாவூன் ஆட்சி செய்திருந்தார். இவர்கள் ஜும்ஆ பெரிய பள்ளியை பிரமாண்டமாக விரிவுபடுத்தி கட்டினர். சுல்தான் ஜமாலுத்தீன் அவர்கள் பரம்பரையினர் பிரபுக்கள் என்று அழைக்கப்படுகின்றனர். ஜும்ஆ பெரிய பள்ளியில் சுமார் 40,000 ற்கும் மேற்பட்ட இறைநேசர்கள் அடங்கியுள்ளனர்.

  மன்னர் அரபி முஸ்லிம்கள்பால் மிகவும் அன்புடையவராக இருந்தார். வியாபாரத்தில் பல சௌகரியங்கள் செய்து கொடுத்ததுடன் நாட்டின் நிர்வாகத்திலும்  பங்களித்தான். செய்யிது ஜமாலுத்தீன் அவர்களின் சகோதரர் தகியுத்தீன் பாண்டிய மன்னரின் முதலமைச்சராக நியமிக்கப்பட்டார்.  இவருக்குப்பின் இவரது மகன் ஸிராஜுத்தீனுக்கும், பின் அவரது பேரன் நிஜாமுத்தீனுக்கும் கிடைத்தது
 

.

    சுந்தர பாண்டிய தேவன் கி.பி. 1293ல் காலமான பின் செல்வாக்குடன் திகழ்ந்த சுல்தான் செய்யிது ஜமாலுத்தீன் பாண்டிய நாட்டின் மன்னரானார். இச் சமயத்தில் காயல்பட்டணம் அதன் தலைநகரமாக விளங்கியது.இவர் கி.பி.1306 (ஹிஜ்ரி706)ல் காலமானார்.

   இவ்வூரில் முதன்முதலாக அமைக்கப்பட்ட தெருக்கள் நான்கு: நயினார் தெரு, சதுக்கைத் தெரு(பைக்காரத் தெரு), மஹ்தூம் தெரு, மரைக்காயர் தெரு ஆகியவை. பின்னர் ஊர் விரிவாக்கத்தின் போது பல தெருக்கள் உருவாகின. ஊரை அழகாக வடிவமைத்துள்ளனர். பெண்களுக்கென்று தனிப் பாதைகள் (முடுக்குகள்) அமைக்கப்பட்டுள்ளன. பெண்கள் கூடுமிடத்திற்கு வெட்டை என்பார்கள். எகிப்து நாட்டின் சாலை அமைப்புகள், வீடு அமைப்பைப் போலவே இந்நகரில் வீடுகள், சாலைகள் அமைக்கப் பட்டுள்ளன. இன்றும் எகிப்துக்குச் சென்றால் இதே அமைப்பை பார்க்கலாம்.

    ஹஜ்ரத் காழி அலாவுத்தீன் வலி ரலியல்லாஹு அன்ஹு அவர்கள் காலத்தில் திருமணத்திற்குப் பின் பெண்கள் வீட்டிற்கு மாப்பிள்ளை செல்லும் வழக்கம் ஏற்பட்டது.

     சுமார் 450 ஆண்டுகளுக்கு முன்பு ஹஜ்ரத் நாகூர் சாகுல் ஹமீது பாதுஷh நாயகம் ரலியல்லாஹு அன்ஹு அவர்கள் இவ்வூர் வந்திருந்த சமயம் இம்மக்கள் மிகவும் கண்ணியப் படுத்தியதால், உவகை கொண்ட அவர்கள் இவ்வூரில் இறை நேசர்களும், குத்புமார்களும் தோன்றிக்கொண்டே இருப்பார்கள் என்று துஆ செய்தார்கள். மேலும்  நாகூர் நாயகம் வந்த பிறகு காதிரிய்யா தரீகா புத்துணர்ச்சி பெற்று வளர்ந்தோங்கத் தொடங்கியது. இவர்களிடம் பைஅத்துப் பெற்றவர்களில் மிக முக்கியமானவர்கள் ஐந்து ரத்தினங்களை பெற்றெடுத்த ஹஜ்ரத் சுலைமான் வலி ரலியல்லாஹு அன்ஹு அவர்களின் தந்தை சதக்கத்தி நெய்னார் அவர்களாவார்கள். இவர்களுக்குப் பின் இவர்களது மகனார் சுலைமான் வலி ரலியல்லாஹு அன்ஹு அவர்களுக்கு ஹஜ்ரத் முஹ்யித்தீன் ஆண்டகை ரலியல்லாஹு அன்ஹு அவர்களது உத்திரவிற்கு இணங்க, காயல்பட்டணம் ஜும்ஆ பெரிய பள்ளியில் வைத்து ஹஜ்ரத் முஹ்யித்தீன் ஆண்டகைரலியல்லாஹு அன்ஹு அவர்களது பேரர் ஹஜ்ரத் ஜலாலுத்தீன் ரலியல்லாஹு அன்ஹு அவர்கள் பைஅத்தும், கிலாபத்தும் கொடுத்துச் சென்றார்கள்.     ஹஜ்ரத் நாகூர் சாகுல் ஹமீது பாதுஷh நாயகம் ரலியல்லாஹு அன்ஹு அவர்கள் துஆவிற்கு ஏற்ப காயல் நகரில் இறைநேசர்களும், குத்புமார்களும் இருந்து வந்து கொண்டே இருக்கிறார்கள். ஹஜ்ரத் சுலைமான் வலி அவர்களின் வமிசவழியில் வந்துதித்த ஹஜ்ரத் உமர் வலி ரலியல்லாஹு அன்ஹு அவர்களும், அவர்கள் மகனார் ஹஜ்ரத் தைக்கா சாகிபு வலி ரலியல்லாஹு அன்ஹு அவர்களும், ஹஜ்ரத் அப்துல்லாஹில் காதிரியுல் பகுதாதி ரலியல்லாஹு அன்ஹு அவர்களும், ஹஜ்ரத் ழியாவுல் ஹக் ஸூபி ஹுஸைன் ஹைதராபாதி ரலியல்லாஹு அன்ஹு அவர்களும், ஹஜ்ரத் ஷெய்கு அப்துல் காதிர் ஸூபி காதிரி காஹிரி ரலியல்லாஹு அன்ஹு அவர்களும் காதிரிய்யா தரீகாவை நமதூரில் வளர்த்த மகான்களாவார்கள்.

     இதற்கிடையில் ஹஜ்ரத் தைக்கா சாகிபு வலி ரலியல்லாஹு அன்ஹு அவர்கள் காலத்திற்குப் பின் மிஸ்கீன் சாஹிபு ஆலிம் காஹிரி அவர்களால் நகரில் 'ஷாதுலிய்யா தரீகா' தோன்றியது.

      1955ம் வருடம் ஊரில் ஒரே ஜும்ஆவாக இருந்தது இரண்டு ஜும்ஆவாக பிரிந்து போனது. அதன்பின் அல்-ஜாமிவுல் அஸ்ஹர் எனும் புதிய ஜும்ஆ பள்ளி உருவாகியது. இரண்டு ஜும்ஆ உருவாக காரணமாக அமைந்தது ஊரில் நடைபெற்ற பஞ்சாயத்து தேர்தலில் ஏற்பட்ட போட்டிகளும், சண்டை சச்சரவுகளுமே காரணமாகும்.

      காயல்பட்டணத்தில் மூன்றாவது அனைத்துலக இஸ்லாமிய தமிழ் இலக்கிய மாநாடு 1978 ஜனவரி மாதம் 13,14,15 ஆகிய தினங்களில் ஐக்கிய விளையாட்டுச் சங்கத்தில் வைத்து நடைபெற்றது. இதில் 11 நூல்கள் வெளியிடப்பட்டன. கருத்தரங்கம்,கவியரங்கம் பாராட்டு விழாக்கள் நடைபெற்றன.



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Devapriyaji - True History Analaysed -> இந்தியாவில் செயின்ட் தாமஸ் கட்டுக்கதை-வேதபிரகாஷ் -> The Travels of Marco Polo/Book 3/Chapter 18


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