His Holiness
Imamul Aroos
TitleImam, Allamah Qutbuz Zaman, Al-Siddiqi
Personal
Born1816
Kayalpatnam, Tinnevely District, Madras Presidency, British India
(now Thoothukudi District, Tamil Nadu, India)
Died1898
Kilakarai, Madura District, Madras Presidency, British India
(now Ramanathapuram District, Tamil Nadu, India)
Resting placeArusiyya Tekke, Kilakarai
ReligionIslam
NationalityIndian
Era19th Century, Modern era
RegionSouth India, Sri Lanka
DenominationSunni (Sufi)
JurisprudenceShafi'i
CreedMaturidi
Main interest(s)Arabic, Arwi, Tamil, Aqidah, Fiqh, Tafsir, Tasawwuf, History
Notable work(s)Maghani,Fathud Dayyan,Fathul Matin,Ratibul Jalaliyyah,Minhatul Sarandib Fi Madahil Habib
Tariqa'Arusi-Qadiri
Other namesMappillai Lebbai Alim
Muslim leader
Disciple ofKilakkarai Thaika sahib Wali
Influenced by
  • Thaika sahib Wali, Sheikh Ahmed
Influenced
  • Sahib al-Jalwa Shahul Hamid, Sahib al-Khalwa Abdul Qadir, A. M. Wappachi Marikkar

Imamul Aroos (1816–1898) also known Quthubu zamaan Mappillai Lebbai Alim was scholar, writer, poet, preacher and reformer. He was one notable contributor for Arwi (Arabic Tamil) literature.[1] He also founder of Aroosiyatul Qadiriya tariqa (branch of qadiri Sufi order).[2]

Early life

Imaul Aroos was born in Kayalpattinam , South India. His father was Wellai Ahmadu Alim.[3] His birth name was Sayyid Muhammad. Imamul Aroos's family moved to Kilakkarai, South India at his age of two. He is a descendant of the Caliph Abu Bakr, tracing his lineage through Sadaq Maraikkayar, (a companion of Nagore Shahul Hamid), who was a descendant of Muhammad Khalji.[4]

Education

Imaul Aroos memorized Al-Quran before the age of ten and he studied Tafsir, Hadith, Fiqh, Tasawwuf and Islamic history and other fundamental religious under his father. Later Imamul Aroos studied under Taika sahib wali in Kilakkarai. He studied various Islamic Sciences under his teacher. Also, he studied under many great scholars of that time.[5]

Later life

Imamul Aroos married daughter of his teacher taika shaib and Taika sahib wali grant kilafath (Authority of train and follow Sufi order) to Imaul Aroos. Imamul Aroos inherited the Arusiyyah Madrasah (seminary) from his father-in-law, Shaikh 'Abd al-Qādir al-Kirkari, he renovated the library and amassed a wide collection of manuscripts.[6]

Imamul Aroos who had earlier visited to Sri Lanka as businessman was pained to see the pathetic condition in which the Muslims of the Island had been placed as a result of the oppressive rules of Europeans. The young businessman who could not bear the thought of such situation, abandoned the course of his business activities and embarked on missionary works.[7]

He visited many Arab countries. When he went to makkah and madina, he was honored by notables there.[8] some of whom become his disciples. The display of oratorical and literary talents of a very high degree by this non-Arab, caused astonishment to the Arab intelligentsia. He found to his astonishment that the copy of his own 'Minhatu Sarandib' had been preserved with reverence in a library in the holy city of Makkah.[9]

Social reformation

The Muslim Coastal regions areas of Tamil Nadu like Kayalpattinam and Kilakkarai became worst affected victims of Portuguese atrocities during Portuguese rule in Tamil Nadu (1501–1575 AD).[10] During Portuguese rule from 1505 to 1658 AD, They destroyed almost all Muslim institutions and monuments in Sri Lanka, resulting in a serve blow to the old grandeur of Muslim culture. They were unable to carry on their social transaction in Islamic Way. In short, they could not live as Muslims.[11]

Imamul Aroos contribute to Islamic revival in Tamil Nadu and Sri Lanka. He was one of notable reformer in his time. He built hundreds of mosques and institutions in Sri Lanka, after destruction of Muslim institutions and monuments during Portuguese rule. According to the record available with the association founded by him in 1848, had been instrumental building over 350 mosques with attached arwi school in Sri Lanka. He has also established several maktabs and built some mosques in India. For each and every such mosque built, both in Tamil Nadu and Sri Lanka. He has composed Arabic poems commending the services of those who helped in the construction and other associated activities. Every one of such stanza embodies chronogram which expresses the year of commencement or completion of the construction.[12]

The people of Sri Lanka are well aware that traveling to the remote places such as Marichikkaddi and Karadikkuli even in these days with modern transportation is very tiresome and dangerous, as the area is infested with wild animals and the roads are very difficult to track through. But, Imamul Arus managed to visit even such remote and dangerous areas 150 years ago and constructed mosques and schools in those desolate villages. This speaks of the selfless nature of all of his efforts in public causes.[13]

Works of Imamul Aroos

Imamul Aroos was one of great Arwi scholar and Contribute Arwi literature. Imaul Aroos alone has produced about 100 large works and about 200 minor works.[14][15] Some of them given here :

  1. Maghani
  2. Fathud Dayyan
  3. Fathul Matin
  4. Ganimatus Salikin
  5. Fathus Salam
  6. Ratibul Jalaliyyah
  7. Talai Fathiha
  8. Minhatul Sarandib Fi Madahil Habib
  9. Madinatun Nuhas
  10. Mawahibullahil Aliyyi Fi Manaqibish Shail Barbaliyyi

See also

References

  1. ↑ Shukri, M A M (1986). Muslims of Sri Lanka : Avenues to Antiquity. Beruwela: Jamiya Naleemiyah Institute. p. 351.
  2. ↑ Shuayb Alim, Dr.Tayka (1996). Arabic, Arwi and Persian in Serandib and Tamil Nadu. Madras: Imamul Arus Trust. p. 63.
  3. ↑ Family Tree of Imamul Aroos accessed on 19 June 2016
  4. ↑ "Ark of Guidance – Lineage and Forefathers". Thaika Shuaib. Archived from the original on 1 February 2014. Retrieved 15 November 2013.
  5. ↑ Shuayb Alim, Dr.Tayka (1996). Arabic,Arwi and Persian in Serandib and Tamil Nadu. Madras: Imamul Arus Trust. p. 585,586.
  6. ↑ Aniff-Doray, S. Opening Towards Understanding the Best of Religions. A.S.Noordeen, 1999. ISBN 983-065-060-X
  7. ↑ Shuayb Alim, Dr.Tayka (1996). Arabic,Arwi and Persian in Serandib and Tamil Nadu. Madras: Imamul Arus Trust. p. 46.
  8. ↑ Souvenir : Third International Islamic Conference. Tiruchy: Jamal Muhammed College. 1978. p. 38.
  9. ↑ Aniff Dorai, J (1978). English Translation FATHUD DAYYAN. Colombo: Fathud Dayyan Publication Committee. p. xxi.
  10. ↑ Ajmal Khan, Dr (2003). MUSLIMS IN TAMIL NADU:BEFORE AND AFTER PORTUGUESE ARRIVAL. Madurai: Department of Islamic Tamil Research,Madurai Kamaraj University. pp. 33–37.
  11. ↑ Faroque, M.H.Z (1965). The Introduction of Muslim Law in Ceylon. Colombo: Ismaic Moor Cultural Home. p. 16.
  12. ↑ Shamsudeen, A.T (1898). Imamul Aroos. Colombo: Muslim Nesan Press. p. 20.
  13. ↑ Shuayb Alim, Dr.Tayka (1996). Arabic,Arwi and Persian in Serandib and Tamil Nadu. Madras: Imamul Arus Trust. p. 513.
  14. ↑ Shuayb Alim, Dr.Tayka (1996). Arabic,Arwi and Persian in Serandib and Tamil Nadu. Madras: Imamul Arus Trust. pp. 610–621.
  15. ↑ "Arwi Literature: Arwi (Arabic-Tamil) – An Introduction". Archived from the original on 22 August 2004. Retrieved 9 April 2017.{{cite web}}: CS1 maint: bot: original URL status unknown (link)
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