Seera Puranam
| Author | Umaru Pulavar |
|---|---|
| Original title | ஸீரா புராணம் |
| Language | Tamil |
| Subject | Islamic literature |
| Genre | Biography, Poetry |
| Published | 17th century |
| Publication place | India |
Seera Puranam (Tamil: ஸீரா புராணம்) is a 17th-century Tamil literary work written by the poet Umaru Pulavar, which narrates the life and teachings of the Islamic prophet Muhammad.[1] It is regarded as a significant contribution to Tamil Islamic literature and is known for its poetic rendition of religious themes.[2] It is considered one of the earliest Islamic literary works in Tamil, exemplifying the synthesis of Tamil and Islamic literary traditions that characterized South Indian literature during the medieval period.[3]
Historical Context
[edit]The composition of Seera Puranam occurred in a period marked by increased interaction between South Indian cultures and Islamic influences, largely through trade and cultural exchange. Tamil Nadu, with its long history of maritime trade, had established connections with the Arab world, which facilitated the growth of a Tamil Muslim community.[4] This exchange led to the emergence of Tamil Islamic literature, of which Seera Puranam is a prominent example.[5] Umaru Pulavar composed this work to communicate the ideals and teachings of Islam in a way that resonated with Tamil-speaking Muslims and fostered greater understanding among non-Muslim Tamils.[6]
Literary Style and Structure
[edit]Seera Puranam follows a classical Tamil poetic form known as viruttam, a meter commonly used in Tamil devotional literature.[7] The text is organized into multiple cantos, each detailing significant events in the life of Prophet Muhammad.[8] The poem’s verses describe key episodes in Muhammad’s life, with themes of faith, resilience, and moral integrity. The structure follows a classical Tamil style, using elaborate language to appeal to both Tamil-speaking Muslims and broader audiences interested in religious literature.[9] The text also highlights important battles, such as the Battle of Badr and the Battle of Uhud, depicting them as moments of divine support and moral trials. The final sections of the work focus on Muhammad’s legacy, his final pilgrimage, and his passing, ending with reflections on the impact of his teachings. The cantos are composed in the Tamil poetic form of viruttam, integrating both narrative and lyrical elements to convey religious devotion and ethical guidance.[10][11]
Cultural and Religious Significance
[edit]Seera Puranam holds a unique place within Tamil Muslim communities and has served as a medium for religious education. The text is recited in mosques and during religious gatherings, especially on occasions like the Prophet’s birthday (Mawlid).[12] It is also used as a teaching text in some madrassas in Tamil Nadu to convey Islamic principles through Tamil language and poetry.[13]
Legacy and Influence
[edit]The influence of Seera Puranam extends beyond Tamil-speaking Muslims, as it is recognized within Tamil literary circles as a classical work that contributes to the diversity of the Tamil literary tradition. The epic has inspired later Tamil Muslim poets and writers who followed Umaru Pulavar’s approach of adapting Islamic stories for Tamil-speaking audiences.[14] In modern times, cultural organizations and the Tamil Nadu government have promoted Seera Puranam through literary festivals, reprints, and translations, preserving its legacy for future generations.[15]
See also
[edit]References
[edit]- ^ Anwar, Kombai S. (2023-01-12). "When a dargah vidwan sang Tyagaraja kritis". The Hindu. ISSN 0971-751X. Retrieved 2024-11-03.
- ^ Green, Nile. Islam in Tamil Nadu: The Culture of a Tamil Muslim Community. New Delhi: Oxford University Press, 2004.
- ^ More, J. B. Prashant. Muslim Identity, Print Culture, and the Dravidian Factor in Tamil Nadu. New Delhi: Orient Longman, 2004.
- ^ Abdul Rahman, Mohideen. "Maritime Trade and Islam in Tamil Nadu: A Cultural Bridge between India and the Arab World." Journal of Islamic History, vol. 20, no. 2, 2012, pp. 134-148.
- ^ Wickramasinghe, Nira. Sri Lanka in the Modern Age: A History of Contested Identities. University of Hawaii Press, 2006.
- ^ Green, Nile. Terrains of Exchange: Religious Economies of Global Islam. Oxford University Press, 2015, pp. 187-189.
- ^ Zvelebil, Kamil. The Smile of Murugan: On Tamil Literature of South India. Leiden: E.J. Brill, 1973, pp. 325–328.
- ^ Mohamed Imtiaz. "Tamil Islamic Literature and its Contribution to Cultural Heritage." Journal of Tamil Studies, 2017.
- ^ Kamil Zvelebil. Tamil Literature. Wiesbaden: Otto Harrassowitz, 1975, pp. 256–258.
- ^ More, J. B. Prashant. Muslim Identity, Print Culture, and the Dravidian Factor in Tamil Nadu. New Delhi: Orient Longman, 2004.
- ^ Kamil Zvelebil. Tamil Literature. Wiesbaden: Otto Harrassowitz, 1975.
- ^ More, J. B. Prashant. Muslim Identity, Print Culture, and the Dravidian Factor in Tamil Nadu. New Delhi: Orient Longman, 2004, pp. 60-65.
- ^ Green, Nile. Islam in Tamil Nadu: The Culture of a Tamil Muslim Community. New Delhi: Oxford University Press, 2004.
- ^ Raman, Mohan. "Influences of Islamic Literature in Tamil." Studies in South Asian Languages, vol. 15, 2018, pp. 202-215.
- ^ Singh, S. "Reviving Tamil Islamic Literature: Cultural Events and Government Support." Indian Journal of Cultural Studies, 2019.