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The Literary contributions of Qazi Abu bakr Kunji

EARLY LITERARY FIGURES OF CALICUT QAZI  FAMILY

Calling a  bright  tradition  of  enormous  contributions  to  the  popular  intelligentsia  and public  knowledge,  the  Qāzī  family  of  Calicut  has  a  golden  lineage  of  authors,  writers, scholars  and  spiritual  leaders. Commencing from  Qāzī  Zainuddīn  Ramdān  Shāliyāti, who  penned  the  first  known  work  traced  out  as  the  contributions  from  the  family members,110  the  literary  heritage  of  Calicut  Qāzīs  lasted  very  actively  done  until  19th century. Abū bakr  Ramadān  Shāliyati,  son  of  Zainuddīn  Ramdān  Shāliyāti,  Qāzī Muhemmed  al  kalikuthi,  Qāzī  Muhyuddin  First,  kunjidin  kutty  Qāzī  and  Qāzī  Abū bakr  kunji  were  the  notable  authors  and  eminent  literary  figures  from  the  family. These scholars  wrote  over  different  disciplines  spanning  over  religious,  cultural  and spiritual  situations  of  the  century  they  lived. The works  and  other  contributions  of these  Qāzīs  have  been  described  briefly  in  previous  chapter  and  in  present  chapter researcher  and  attempt  to  trace  the  biography  of  Qāzī  Abū  bakr  kunji,  since  it  is  not long  time  back  but  remains  unexplored  by  historians  and  researchers,  and  his  major contributions  including  works  in  Arabic  and  Arabic-Malayalam  languages,  the independent  works,  commentaries  and  interpretations  to  key  works  written  before,  his elegy  to Sufi shaikhs and other spiritual leaders. The eminent  scholar  and  author  of  many  prolific  works,  Qazi  Muḥammed  al Kalikuthi  is  said  to  be  seventh  grandfather  of  Qāzī  Abū  bakr  kunji  as  he  expounds about  his  familial  stream  in  masābīhu  kavākibu  durriya.111  He  has  explicitly  explained the  history  of  his  family  in  the  commentaries  he  wrote  for  for  works  of  Qāzi Muḥammed  al  Kalikuthi  and  other  scholars. After Qāzi  Muḥammed,  Qāzī  Abū  bakr kunji  has  opened  an  array  of  writings  including  poems,  commentaries,  elegies  and advices. He has  penned  more  than  twenty  books  both  in  Arabic  and  ArabicMalayalam,  few  of  them  are  lost  and  the  found  ones  are  kept  in  the  private  collections of later qāzis of Calicut.

EARLY LIFE, EDUCATION AND IJĀZAT OF QĀZI  ABŪ BAKR  KUNJI

Qāzī Abū  bakr  kunji  is  an  eminent  figure  in  the  familial  stream  of  Calicut  Qāzīs, performing  his  Qāzīship  in  Zamorin-British  period  of  Calicut  and  to  appointed  just before the sadly  Qāzī division break up in history  of Qāzīs. Though we get  an account of  almost  every  Qāzīs  of  Calicut,  their  life  time  and  contributions,  even  an  authentic account  about  Qāzī  Muḥammed  al  kalikuthi,112  most  importantly  these  informations are  derived  from  the works of Qāzī  Abū bakr  kunji, who came  to document  the history of family  in his  works. Sharh witriya,  one  of  the  eminent  written  by  Qāzī  Abū  bakr  kunji,  is considered  as  a  reference  book  to  later  history  about  Qāzīs  and  their  family,  as  cited by  historians  and  authors  about  Calicut  and  Qāzīs,  including  Parappil  Muḥammed Koya  who wrote ‘History  of Calicut Muslims in Malayalam.113 Qāzī  Abū  bakr  kunji,  second  son  of  Qāzī  Kislingantakath  Kunjidin  kutty  in  his second  wife,  was  appointed  as  the  Qāzī  of  Calicut  in  1861  centering  Jama’th  mosque of  Kuttichira  demised  and  other  elder  brother,  Alikoya  Qatheeb,  was  keeping  distance from  Qāzīship  due  to  some  health  problems  and  for  not  being  a  veteran  scholar enough  to  take  up  the  burdensome  responsibilities  of  such  a  lofty  position. The subsequent events,  to  which  division  in  the  Qāzī  family  sadly  happened,  have  been pointed in previous chapter.

Early Education  Qāzī  Abū  bakr  kunji  perused  his  early  education  from  is  his  home,  mainly  under instructions  of  his  father  Kilsingatakath  Kunjeedin  Kutty  Qāzī. The scholastic  and religious  atmosphere  of  family  moulded  his  personality  from  early  childhood  itself. After primary  education  from  his  father  he  travelled  to  Ponnani,  which  was  then  one of the famous belts of  religious scholars and  renowned spiritual leaders. From Ponnani he accepted  discipleship  of  Zainuddīn  Maqdūm  Third,  Shaikh  Abdul  Qādir  bin  Umar and  became  the  murīd  of  well  acclaimed  sufi  saint  and  scholar  Shaikh  Ahmed Dahlān.114  From  here  he  attained  deep  and  wide  knowledge  in  different  religious  texts and acclaimed a down mastery  in various branches of knowledge. In Ponnai  Qāzī  Abū  bakr  kunji  contained  his  study  in  Valiya  Jumuath  palli dars,  which  was  in  known  as  a  renowned  centre  of  religious  and  spiritual  education  in Kerala. It can  be  believed  that  he  also  been  practiced  in  the  well  known ‘vilakkathirikkal’115    system,  which  was  believed  as  a  pride  and  an  acknowledgment to a scholar who  arise in  community. To get  well  recognized  among  historians  and  other  readers,  Qāzī  Abū  bakr kunji  has  attained  well  dexterity  in  Islamic  history,  religious  knowledge  and  in language  like  Arabic  and  Arabic-Malayalam. Along with  these  skills  he  was  also  an extemporary  orator, writer,  mufti116  and instant poet.

Ijāzats of Qāzi  Abū  bakr  Kunji in  Branches of  Knowledge and  Tasawuf

The scholastic  background  of  Ponnani  and  its  spiritual  atmosphere  have  undoubtedly influenced  Qāzī  Abū  bakr  kunji  to  mould  of  his  career  and  personality. From there,  he came  to  attain  a  branch  of  Asnads  and  Ijāzats  in  different  branches  of  knowledge  such as  tafsīr,  fiqh,  adkars  and  linguistics. During this  period  he  also  smelled  the  spiritual fragrance of Ponnani Sufi saints and came to accept discipleship of great sufi leaders. Qāzī Abū  bakr  kunji  himself  expounds  in  his  ‘Sharah  witriyya’  about  the  chain of  transmission  in  which  he  accepted  Ijāzats  in  different  branches  of  knowledge. He states in  witriyya  “...And  now  we  turn  to  explain  the  chain  of  transmission  in  tafsīr, hadith,  languages  fiqh  and  other  types  of  religious  and  literal  knowledge..”.118  The most  renowned  sufi  Shaikh,  from  whom  he  attained  Ijāzat  in  almost  every  disciplines, was  Sayed  Ahmed  bin  Zain  bin  Sayed  Ahmed  Dahlān. He accepted  Ijāzat  of  Alawi tarīqa’s  chain  and  their  hirqa  from  him  while  he  was  staying  at  Makha  in  1274  hijri. 119 In  tafsīr,  Qāzī  Abū  bakr  kunji  took  Ijāzat  of  tafsīr  al-bailavi,  tafsīr  al  jalalain  and tafsīr  jalal  Muḥammed  al-mahalli  from  his  candid  teacher  and  trainer  Ahmed  Dahlān. Also the  Ijāzat  of  sahih  al  buqāri  and  tuhfat  al  muhtāj,  written  by  Ibn  Hajar,  was  also taken  from Dahlān, but the sources  were different  where  from he  got the  Ijāzats. He also  took  the  Ijāzat  of  haddād  ratīb,  dalāil  al  qairāt  and  adkārs  of  “lailāha illallāhu  malikul  haqul  mubīn”  from  shaikh  Abdulla  al  Jifri  al  kalaikuthi. Abdul Qādir bin  Umer  labbal  Kāyali,  an  erudite  disciple  of  shaikh  Jifri  also  gave  him  Ijāzat  of  holy sermon,  “lailāha  illallāhu  malikul  haqul  mubīn  Muḥammedul  rasūlullahi  sādiqul  amīm hundred  times  after  every  prayer. He took  Ijāzat  of  history  texts  from  Maulana  imam Qāsim  khan  and  the  chain  of  Qādiri  sufi  order  from  Maulāna  Habīb  Sayed  Sharīf. The detailed chain  of  sufi  order  will  follow  in  coming  chapter  regarding  shāduli,  alavi  and qadiri sufi orders.

Sufi Orders of Qāzī  Abū  bakr  kunji

Like many  of  his  predecessors  from  Qāzi  family  of  Calicut,  Qāzī  Abū  bakr  kunji  was also  a  spiritual  leader  who  was  following  sufi  orders  like  qadiriya  and  shāduli. In kuttichira jumua’th  mosque,  a  dikr  halqa  of  shāduli  sufi  order  which  is  practicing  even now,  was  started  by  Qāzī  Abū  bakr  kunji  and  he  was  its  khalīfa  until  his  death.120  It can  be  guessed  that  the  spiritual  journey  of  Qāzī  Abū  bakr  kunji  and  getting  connected with  the  prominent  sufi  orders  must  have  been  initiated  first  during  the  time  he  met with  shaikh  of  shāduli  sufi  order,  Muḥammed  al-Fasi. Qāzī Abū  bakr  kunji  says  about his  shaikhs  of  each  sufi  order  in  his  work  titled  sharah  witriyya. The book  is  a commentary  written  by  him  for  famous  hagiographic  poem  witriyya. Qāzī Abū  bakr kunji  accepted  the  hirqa121  from  Muḥammed  bin  Muḥammed  bin  Mas’ūd  bin Abdurahman  bin  Uqba  al  Muā’ri  al-Fasi,122  and  he  accepted  from  Muḥammed  bin Hamza  Zāfir  al  Madani  in  1242  AH. The silsila  reaches  to  Hasan  bin  Ali,  grandson  of prophet  Muḥammed  ﷺ. He has  penned  shāduli  mala  and  shādiri  nashīda  which clearly  appreciate  his  close  connection  with  this  sufi  order. These poems  are  recited  in many  shadiriyya  sufi halqas of  south  India even today.123 Qāzī  Abū  bakr  kunji  accepted  the  hirqa  of  Alaviyya  sufi  order  form  Ahmed  bin Zain  Ahmed  Dahlān  in  1274  from  the  sacred  city  of  Makha  when  he  was  sent  for further  studies  after  Ponnani  education. Ahmed Dahlān  had  accepted  hirqa  from  his shaikh  Sayed  Sharīf  Muḥammed  bin  Husain  al  Habashi  Bālavi  during  his  qāziship  in Makha. This sufi  order  reaches  prophet  Muḥammed  ﷺ  trough  Hasan  al  Basari  and Ali  bin  Abu  Tālib,  the  nephew  of  prophet  Muḥammed  ﷺ. He was  also  a  khalīfa  of Qādiri  sufi  order,  he  accepted  its  hirqa  from  Abdul  Qādir  bin  Umer  Labbal  Khāyali, who  was  a  disciple  of  Shaikh  bin  Muḥammed  al  Jifri  Balavi  and  had  accepted  the hirqa  from  him. This order  reaches  to  prophet  Muḥammed  ﷺ  trough  Ali  Zainul Abidīn, Sayed Hussain bin Ali and Ali bin Abu Tālib. Qāzī Abū  bakr  kunji  married  kattil  veetil  Tayabi,  member  of  an  eminent  family of  Calicut  and  he  was  performing  the  nikahs  and  other  responsibilities  as  a  qazi  from his wife’s’ home. He had  a boy  and  gars in this  wife. Kunjeebi and kunjeedin kutty are the  names  respectively. Though his  birth  date  is  not  recorded  in  any  historical  texts  it is  known  that  this  great  scholar  and  sufi  shaikh  form  qāzi  family  of  Calicut  was demised  in  1301  dulqa’da  4.124  (1884  AD  October  31)  and  was  buried  in  juma’th mosque of kuttichira.

MAJOR WORKS OF QĀZĪ  ABŪ BAKR  KUNJI

It is  an  undoubtful  fact  the  notion  of  qāzi  family  of  Calicut  towards  literature  was much  vibrant  that  most  members  of  the  family  have  works  and  including  prose  and poems  which  span  over  different  areas  of  knowledge. Qāzi Muḥammed  al-kālikūthi  is considered  as  greatest  author  from  the  family  and  even  in  his  time  itself. According to Mappila  historian  O  Abu,  he  authored  five  hundred  books  both  in  prose  and  poetry.125 But  some  recent  studies  have  corrected  O  Abu’s  argument  that  he  had  wrote maximum  fifty  books  in  various  areas  including  fiqh,  tasawuf,  tajweedu,  panegeris, language  and  grammar  etc.126  after  Qāzi  Muḥammed  al-kālikūthi,  it  is  well  recognized that  Qāzī  Abū  bakr  kunji  is  the  prolific  writer  who  contributed  in  different  areas  of knowledge  and  most  significantly,  the  history  of  Qāzi  family  was  traced  from  his works. He wrote  both  in  Arabic  and  Arabic-Malayalam,  but  forms  his  collection,  it  is sorrowful  that  some  works  were  not  found  for  they  have  not  been  well  preserved keeping  their  high  value  and  preciousness. Even from  the  founded  works  any  of  the books  have  not  published  and  spread  among  Malabar  Muslims  though  they  are  the treasures of inestimable and costly  knowledge in different  areas. In the light of available sources the works of  Qāzī  Abū bakr  kunji  are:   Masabīhu kawākibu duriya fi sharahi  taqmīs  ma’al witriyya   Nasīhat ul  iqwān fi sharahi  Ilākam  ayyuhal insān   Qaseedath fi  madhinnabi   Ma’ariju  al-salik   Risalathun an safarihi  ila Makha lil  hajj   Marsiyyathu  shaikh  Abdul Qadir bin Umer   Marsiyyathu Muhyuddin  bin Ali     Manaqibul Quthubul Ahlam Abul Hasan Shadiri   Ahnulmahanil akram fi nalfil gazwati fathil  a’zam   Dirasathul  Quran   Julbul manafih   Ilakam ayyuhal iqwan   Bakath mala   Nalmu safeena   Tadi urutimala   Jilau sadal qalbil qasi fi  ba’li manaqibi  shaikh  Muḥammed  al-fasi127 All  these  works  include  his  commentaries  on  prominent  works  written  by eminent  scholars  even  his  predecessors  from  his  family,  elegies  on  his  father  and shaikhs,  panegyrics  and  moulids,  poems  regarding  some  sufi  orders  and  other  poetic advices  awakening  the  then  Muslim  community. However, a  collection  of  about twenty  books  are  written  by  him  and  it  was  an  element  literary  growth  never  ever  seen in  the  time. The regretful  break  up  in  qāzi  family  has  been  a  crucial  reason  for  not preserving  and  responsibly  keeping  the  reservoir  of  valuable  knowledge. Since the qāziship  of  valiya  qāzis  centering  jumu’ath  mosque  has  turned  to  sayeds  because  no one  was  remained  in  valiya  qazi  family  after  Qāzī  Abū  bakr  kunji’s  brother  Ausalan koya  (Abdussalam  koya,  qazi  period  1884-85)  to  take  the  burdensome  responsibilities of  Qāziship.128  The  works  of  former  qāzi  should  have  moved  according  to  their discendance;  and  the  necessary  manuscripts  including  works  of  Qāzī  Abū  bakr  kunji were  found  in  private  archives  of  Sayed  Muhsin  Shihābuddīn  Imbichikoya  Thangal, former valiya qāzi of Calicut.129

Masabīhu Kawākibudurriya fi Sharahi Taqmīs Ma’al-Witriya

From the  exceeding  literary  collections  of  Qāzī  Abū  bakr  kunji,  masabeehu kawakibdurriyya  is  a  prolific  work  trough  which  he  expounds  his  familial  steam, history  of  former  qāzi  s  and  about  the  Ijāzats  he  got  in  different  areas  of  knowledge and  tasawuf. it is  considered  as  commentary  work  for  a  taqmīs130  written  by Sadaqathulla  al  Khāyali  for  Qasīdath  al  witriyya  authored  by  eminent  scholar  Shaikh Majduddīn Abu Abdulla  Muḥammed  bin Qāzī  Abū bakr  kunji  Abū  bakr  al  Bagdadi131. Witriyya is  one  of  significant  work  in  panegyrics. Qāzī Abū  bakr  Kunji  says  in  the book  that  “for  witriyya  there  is  a  taqmīs  written  by  Muḥammed  bin  Abdul  Azīz  al Warrāq  bin  Faqeeh  and  later  Sadaqathullahil  khāyali  has  wrote  a  taqmīs,  but  I  could not  find  any  commentary  for  this  works. So I  wished  to  comment  both  witriyya  and taqmīs  though  I  am  not  proper  one  to  do  it”. In this  line  he  admits  that  he  is  not  right one  to  write  a  commentary,  but  if  we  took  a  cursory  reading  of  masabīh  we  should agree  that this is the best commentary  for  witriyya  and taqmīs. Before entering  to  comment  the  work  he  wrote  a  preface  through  which  he explains  the  structure  of  book. Masabīh is  prepared  in  three  sections. First section talks  about  author  of  witriyya  and  the  dreams  which  he  had  during  writing  of  witriyya. Second section  discusses  about  author  of  taqmīs  and  his  dreams  an  account  of  life works. Third section  is  all  about  the  chains  of  transmission  which  Qāzī  Abū  bakr Kunji  is  connected  with  eminent  scholars  and  sufi  saints  in  different  disciplines  like tafsīr,  hadīth  and  fiqh. This section  also  gives  an  account  about  his  familial  lineage from  Habīb  bin  Malik  to  Qāzi  Muḥammed  al-kālikūthi  and  from  his  to  Qāzī  Abū  bakr Kunji.132 He  starts  the  commentary  praising  and  asking  a  good  future  in  writing  from omnipresent  Allah  to  end  up  his  work  as  he  decided  and  to  clear  all  obstacles  which may  rise  during  his  writing. The peculiar  style  he  followed  in  the  commentary  is interpreting  each  and  every  words  of  poetry  used  by  muqammis,  Sadaqathullahil khāyali. To enclose  the  whole  book  in  a  readable  quantity  he  has  avoided  some  names of  scholars  and  their  works  in  particular  places. According to  the  poetic  structure  of witriyya  the  commentary  is  also  written  from  the  very  first  letter  “alif  to  ya’”. He completed the book in 1282 AH muharram 20 on Thursday.133 3.3.2. Nasīhathul Iqwān Bi  sharahi Ilākam  Ayyuhal Insān Nasīhathul  iqwān  is  another  significant  work  penned  by  Qāzī  Abū  bakr  Kunji  which  is a  poetic  commentary  for  the  famous  poem  Ilākam  ayyuhal  insān  written  by  Qāzi Muḥammed  al-kālikūthi. Before commencing  the  commentary  he  reports  an interesting  event  happened  in  juma’th  mosque. He narrates  the  event  “with  whole praise  to  Allah  almighty,  I  say,  Qāzī  Abū  bakr  Kunji  bin  Qāzi  Muhyuddīn  bin Kālikūthi  was  informed  by  a  righteous  and  pious  man  named  Ibrahim  bin  Bahāuddīn al  Madāhari  on  muharram  12  Thursday  that  he  had  a  dream  of  prophet  Muḥammed ﷺ. He saw  prophet  arrived  at  juma’th  mosque  on  dulhijja  1294  between  prayers  of Magrib  and  isha….”134  He  dreamed  that  prophet  was  present  in  juma’th  mosque  while Qāzī  Abū  bakr  Kunji  was  performing  his  religious  speech. As Ibrāhim  bin  Bahāuddīn remembers,  Prophet  Muḥammed  ﷺ  arrived  to  mosque  and  sat  heading  towards qibla. He spoke  with  gestures  in  the  forms  of  letter  mīm  and  jīm. Prophet was  seen happy  and  smiling  listening  to  speech  of  Qāzī  Abū  bakr  Kunji. He was  wearing  a white  qamīs  and  turban,  accompanied  with  five  disciples;  I  do  not  know  who  they  are. All this  time  Qāzī  Abū  bakr  Kunji  was  continuing  his  speech  and  when  he  ended muadin stood up and called for  isha prayer. Ilākam ayyuhal  insān  is  a  poetic  work  of  Qāzi  Muḥammed  al-kālikūthi comprised  in  80  lines. The poem  is  a  testimony  for  his  high  talent  in  versification  and prosody  and  it  is  pure  tasawuf  following  rules  and  regulations  of  Arabic  poetry writing.135   Qāzī  Abū  bakr  Kunji  ventured  to  write  for  both  translation  and interpretation  of  the  poem. In his  interpretation  he  has  made  complete  attempt  to explain  entire  lines  of  the  poem  with  enough  details  and  descriptions  so  that  it  will help  and  guide  to  the  complex  and  intricate  areas  related  to  the  meaning  of  poem. Evidently, in  order  to  make  the  interpretation  more  striking  and  effective  he  has quoted  form  the  poems  of  Al-shaikh  Abdulla  Yāfi  (750  AH),  Imam  Muḥammed  al Būsūri (696AH) and Al-shaikh Zainuddīn (928 AH) etc. Praising  Allah  almighty  and  delivering  a  short  prayer,  Qāzī  Abū  bakr  Kunji starts his commentary  from very  first line of the  poem:  نﺎﯿﺴﻨﻟاو ﻒﯾﻮﺴﺘﻟا ﻰﻠﻋ نﺎﺴﻧﻻا ﺎﮭﯾا ﻢﻛ ﻰﻟا 136 ﻚﺑر ﻮھﺰﺗو نﺎﻤﺣﺮﻟا ﻚﺑر ﻰﺼﻌﺗو ناﺮﻔﻐﻟا It  is  evident  from  the  lines  that  it  is  a  reminded  for  human  beings  about  the  far reaching  consequences  of  his  forgetting  the  purpose  of  living  and  poet  asks  how  long, oh  human  you  can  wander  like  this  postponing  your  duties  and  forgetting  realities without serious thinking  about Allah almighty137 Qāzī  Abū  bakr  Kunji  gives  direct  commentary  for  each  word,  discussing  the versification,  rhetoric,  language  and  the  rule  of  poetry  which  Qāzi  Muḥammed followed. This structure  of  interpretation  with  his  expertise  in  Arabic  language  helps readers  to  sink  in  to  the  deep  meaning  of  poetic  lines. However, the  detailed commentary  of  Ilākam  ayyuhal  insān  is  also  another  piece  of  writing  in  advices, instructions  and  performing  guidance  to  community  which  face  many  challenges  in their religious and spiritual spheres.

Marsiya fi Shaikh Muḥammed  al-Fāsi

Marsiya fi  shaikh  Muḥammed  al-Fāsi  is  an  elegy  written  by  Qāzī  Abū  bakr  Kunji which  indicates  to  the  closeness  and  good  relationship  that  he  had  with  his  teacher  and sufi  shaikh,  Shaikh  Muḥammed  al-Fāsi. The poem  explicit  his  high  sadness  and  far gone  grief  for  departing  his  sufi  shaikh  in  which  he  had  accepted  the  discipleship  of Shāduli  tarīqa  from  him  when  he  visited  at  Makha. Qāzī Abū  bakr  Kunji  had  accepted the  hirqa  of  this  sufi  order  after  complete  forages  and  making  clarity  in  the  shaikh  and sufi  order. Parappil Muḥammed  Koya  has  added  in  his  book  “History  of  Muslims  of Kozhikode”  photocopy  of  a  letter  which  Qāzī  Abū  bakr  Kunji  had  sent  to  Masjid  al haram querying about Shaikh Muḥammed al-Fasi and his tarīqa. The letter was published in a souvenir of shāduli sabiyya of kayalpattanam in 1962.138 Qāzī Abū bakr Kunji’s title for this marsiya was ‘jilā’u sadal qalbil qāsi fi ba’li manāqibi shaikh Muḥammed al-Fāsi.139 Commencing from initial prays and praising he writes a short life sketch of Shaikh Muḥammed al-Fāsi. Muḥammed al-Fāsi was born in 1218 AH in faz. After his primary education he left faz and met with great sufi scholar Muḥammed bin Hamza Lāfir al Madani Shāduli. He accepted the hirqa of shāduli sufi order from the shiakh Hasan al Advi.140 The elegy is comprised in 120 lines totally. Praising and delivering prays for his great teacher he starts:  ﺔﻓﻼﺧ بﻮﺛ ﷲ لﻮﺳر هﺎﺴﻛ     ﺮﻀﻟاو ﻊﻔﻨﻟاو ﻒﯾﺮﺼﺘﻟاو ﻢﻜﺤﻟا ﮫﻟ    ﻰﻠﻋ ﻰﻣﺪﻗ ﻞﻗ ﺖﺷ نا ﮫﻟ لﺎﻘﻓ    ﺮﺼﻌﻟا ﮫﺑ طﺎﺣا فرﺎﻋ ﻞﻛ ﻰﻠﻋ  141   Prophet Muḥammed ﷺ has dressed him the gown of khilafa and the whole deeds, good or bad, orders and applications turns to him. He was asked whether he want to be his leg upon all saints of world. He continues stating Fāsi’s close relation with prophet Muḥammed ﷺ that: ﺪﻤﺤﻣ ﻦﻣ ﮫﻟ ﻰﺳﺎﻔﻟا ﺪﻤﺤﻣ   ﺮﻐﻟاو ﻢﺴﻟاو لﻵﻻا ﮫﻟﻻا لﻮﺳر  ﺎﻤﮭﯿﻠﻛ ضﺮﻓو ﺐﯿﺼﻌﺗ ﮫﺛارو    ﻻا ﻦﯿﺑ ﺮﺒﻟا ﻮھﺮھﺰﻟا ﻢھو ءﺎﯿﻟو142  In the elegy Qāzī Abū bakr Kunji explains his close connections and spiritual relations with prophet ﷺ. The occasions that he met with prophet in his dreams from raulath al mukarama, the holy tomb of Muḥammed ﷺ. Qāzī Abū  bakr  Kunji  brings  some  shatahāts143  Also  which  his  shaikh  had  in  his life time, and says 144 عزﺎﻨﻣ  ﻰﻟﺎﻣو  ﺎﻘﺣ ﺎﮭﺑ  ىﺮﻜﺴﻓ ﺎﻔﺼﻟا ةﺮﻤﺧ ﻦﻣ ﺮﺴﻟا باﺮﺷ ﺖﺑﺮﺷ I  drunk  from  the  pure  alcohol,  the  water  of  secrets  and  have  been  fainted  and  I have  none to debate  with. In following  lines  he  points  to  the  miracles  happened  in  the  life  of  Shaikh Muḥammed  al-Fāsi. He was  demised  on  Dul  qa’d  10,  Wednesday,  1288145  at  Makha and was buried next to Abdullāh bin Zubair.

Marsilya Ala Qāzi Muhyuddīn

This elegy  was  written  by  Qāzī  Abū  bakr  kunji  on  his  father  Qāzi  Muhyuddīn  bin  Ali (1266  AH,  1849  AD). Considering its  excellent  language  and  beauty  of  versification  it is clear  that Kerala Muslim scholars were  not, even a little, backward in  poem making. He was  an  influential  figure  among  Kozhikode  Muslims. Even British  officials  of  his time  were  taking  decisions  in  Muslim  issues  discussing  with  Qāzi  Muhyuddīn  bin Ali.146 Qāzī  Abū  bakr  kunji  remembers  his  father  as  a  person  who  m  the  whole community  including  scholars,  rulers  and  other  noble  loved  and  honored. He was  a writer, orator, mufti mediator and a  good scholar. Recalling his  greatness he says:  ﻞﻘﻌﯾ  ﻦﯾد مﻼﻋا ﻞﻀﻓ  ةﺎﻀﻗ  ﻦﻣو 147 ﻞﺑﺮﺘﻟا ﺔﻨﺟ ﻊﻣ  ﻢھراﻮﻧا ﻢﮭﺗﺎﻋﺎط لﻮﻛ ةاﺪھ ﻦﻣو  لوﺪﻟا  ةﺎﻤﻛ  ﻦﻣ ﻢﻛ ﻢھرﺎﺛد ﻢھﺎﻘﺗو ﻢھرﺎﻌﺷ صﻼﺧا He counts his great father as one of the pious and righteous scholar and Qāzi of the time who lived in piety and devoutness. He attributes the very modification of piety to father in every line and with no doubt it is rather a son’s elegy to his father, an exemplary work of a scholar to another great scholar. Like many of other texts written by Qāzī Abū bakr kunji this is also a source to explore about his forefathers through which he depicts his familial lineage. He continues saying: ﺎﻧدﺎﻤﺘﻋا ﻢﮭﯿﻟاو ﺎﻧﺪﺟاﺪﺟا ﻢﮭﻨﻣو ﻢﮭﻨﻣ ﻞﻀﻓ ﺪﻤﺤﻣ ﺎﻧداﺮﻣ ﺎﻨھ  ﻦﺑا ﻦﯾﺪﻟ ﻲﺤﻣ ﮫﻟ مﻼﺴﻟا ﺪﺒﻋ  ﮫﻟ ﻲﻋﺪﯾ مﻼﺴﻟا ﻦﺑاو ﮫﻟ ﻦﺑا مﻼﺴﻟا ﺪﺒﻋ  ﺎﻧﺮﺨﻓ ﻦﯾﺪﻟ ﻲﺤﻣ ﺎﻧﺪﻟاو مﻼﺴﻟا ﻦﺑاو لوﻻا ةﺎﻀﻘﻟا زﺎﺑ ﺎﻨﺗﻮﻜﻟاﺎﻜﻟ ضﺎﻗ148 However, does not want to make here a discussion about his familial lineage because a detailed description of the Qāzi family has been added in previous chapter. Qāzi Muhyuddīn bin Ali was also a good writer who has penned number of qasīdas and marsiyas. Such as qasīdas fi madani mahmood Qagakhan (hymn submitted to Turkish Sultan Mahmud) and marsiya ala sheikh Muḥammed jifri. The unpublished copy of Marisiya ala Qazi Muhyuddin bin Ali is kept under Nalakath Muḥammed koya, the former cheriya Qāzi of Calicut.149

Marsiya Ala Shaikh Abdul Qādir Bin Umar

Sheikh Abdul Qādir bin Umer al Khāyali (1263 AH) was teacher and Sufi trainer of Qāzī Abū bakr kunji.150 He accepted from sheikh the hirqa of Qadiriyya Sufi order and the Ijāzat of Sufi sermon, lā’ilaha illallā malik ul haq ul mubīn Muḥammed rasūlullahi Sādiq ul wa’dil amīn hundred times after every obligatory prayers and Ijāzats  in  kitāb  siyār  wa  sulūk  of  Imam  Qāsim  khān  halabi.151  It  is  clear  that  both  these erudite  scholar  have  than  chains  of  spiritual  order. Qāzī Abū  bakr  kunji    has  wrote  an appendix  for  sheiks  poem  having  four  lines  which  sheikh  had  wrote  as  an  appendix  to sheikh al Jifri’s poem, the sui trainer of  sheikh Abdul Qadir bin Umer. He says ﺮﻘﺘﻔﻣ  ﻦﯾد ﺪﻤﺤﻣ  ضﺎﻗ  ﻦﺑا ﻮھ ﺮﻜﺑ  ﻲﺑﺄﺑ ﮫﻟ ﻰﻋﺪﯾ ﻦﻣ لﺎﻘﯾ And  he continues in further  lines, propounding  his close connection with his  sheikh: ﺮﺛﻷﺎﺑ ﺦﯾﺎﺸﻤﻟا  ﺔﻠﺴﻠﺳ مادﺎﻣ ﺮﺼﺘﺒﻤﻟا  ﻲﻟﻮﻟا  ﺦﯿﺸﻟا  ﮫﺑ ﻲﻨﻋأ 152 ﺮﻄﺴﻟﺎﺑ اﺮﯿﺸﻣ  ﺎﮭﺑ  ﻲﻧزﺎﺟأ ﺮﺛﻷا اﻮﻌﺒﺗ  ﻦﻣو ﺐﺤﺼﻟاو لﻵاو ﺮﺨﻔﻟا يذ ﻦﻣ  ﺎﻛﺮﺒﺗ ﺎﮭﺗﺬﺧأ ﺮﻤﻋ ﻦﺑا هﺎﻤﺳ ردﺎﻘﻟ ﺪﺒﻋ This  line  gives  authentic  information  about  his  relation  with  his  great  teacher and  sheikh,  Abdul  Qādir  Bin  Umer. An unpublished  copy  of  this  marsiya  is  also  kept in  private  collection  of  Nalakath  Muḥammed  Koya. His demise  was  a  great  lost  for Muslim  community,  as  professor  K.M  Muḥammed  writes  translation  of  some  lines from  the  poem  “Oh  brothers  be  regretful  in  his  death,  cry  with  flowing  tears  and  pray for  him when  you pray  for the purified ones.153   However,  this  marsiya  is,  like  his  other  elegies  an  evident  example  of  his literary  asset reflection the very  gratitude to his beloved teacher  and sufi sheikh.

Shi’r Nazm al-Shafeena

Shafeena mala  or  Nazm  safīna  is  a  brilliant  work  penned  by  Qāzī  Abū  bakr  kunji  in Arabi  Malayalam  which  comes  in  the  series  of  malas  on  self-purification  and  moral advices. As it  is  written  in  starting  of  the  poem,  Qāzī  Abū  bakr  kunji  compares  the soul  into  a  ship  and  the  whole  poem  is  structured  like  voyage  of  a  goods  career  ship which  sails  and  reaches  different  shores. Pointing to  the  selfish  and  arrogant  mentality of humans he  commences the poem: Nayan  ennu oonni nadappivarkku ellam Nasham pidunna nishakel kaanaam Nayem  thirinju nadafovarkkellam Nannai  nangadumanam kondu kaaleen154 Though  the  highly  intricate  and  complex  language  make  a  little  risk  to  get  in  to maximum  meaning  of  the  poem  it  can  be  assured  that  it  is  an  exemplary  successful venture  to  write  a  rhetoric  poetic  work  comprising  many  types  of  advices  and expectations  about  life  and  human  soul. He discuss  in  the  poem,  many  areas  of knowledge  in  an  appreciable  language  such  as  life  after  death,  zakāt,  fast,  holy pilgrimage,  visiting  the  holy  tomb  of  Prophet  Muḥammed  ﷺ,  death,  blessings  in heaven  and punishments in hell, heretic,  life in  grave and questions of  angels there  and keeping  the self  free from evils etc. The use  of  term  kappal,  the  ship  is  evidently  used  in  the  poem. Some lines ends with  this  very  term  and  as  the  title  of  the  poem  indicates  the  ship  is  a  key  theme  of safeena mala. Here are some lines: undu athil  muthu kulapiche  kappal  irulil polivolam kandu ulla kappal andathumel odi koodiya  kappal unmayil megam thanal itta kappal fandum namukkku  muthalaya kappal  fakevum  dikkum  tiruch ulla kappal fandam falarkkum  faranni kappal faayum  kuthicheedum kaypetti  kapppal Qāzī  Abū  bakr  kunji  says  about  the  ship  which  was  much  costly  for  its  users and  it  was  a  sign  of  omen  thorough  out  its  sails  in  ocean. Sometimes the  poet  takes  its original meaning  and seeks the elements matching to a travel of ship through sea. “We had a ship pearl-bedecked Which crowd ran, gathered to see even in  gloom seen much  brighter shadowed by  clouds to be Before  we have had beneficent ones  yachted setting  out a lot directions Ship carried  gold a lot...   Running, skidding, rushing  loadedly” However  the  poem  is  entirely  an  example  of  his  expertise  in  literary  narration in  Arabi  Malayalam  poetry  and  moreover  in  this  work  Qāzī  Abū  bakr  kunji  discuss about  the  matters  relate  with  the  human  life  and  about  the  prayers  and  sermons  one should keep in daily  life. He ends  the  poem  propounding  about  prophet  Muḥammed  ﷺ  and  he  express his  high  ambition  and  great  desire  to  be  with  his  beloved  prophet  ﷺ  in  life  year after dieing  as a  good man in Prophet  Muḥammed’s  ﷺ  right dīn. He says: Nannayi nabiyullahi thangale koode  nante liqa kaaanan ekanam allah Banna nabiyullahi thangale koode Annu nabiyullahi thangale deenil idarathe nippan ekanam  allah imaanil en mouth ekanam allah156 The  ending  lines  is  direct  request  to  Prophet  Muḥammed  ﷺ  comprising  in seven  lines  and  he  asks  for  his  presence  with  Prophet  Muḥammed  ﷺ  in  heaven,  to see  his  god  Allah  almighty  there  and  to  stay  safely  in  prophet’s  dīn  without  any deviation and step outs.

Mushaviqat al-Jinān

Qāzī Abū  bakr  kunji  is  an  ardent  lover  of  Prophet  Muḥammed  ﷺ  in  which  most  of works  contain  a  specific  part  for  praising  and  paying  the  salāt  and  salām  to  Prophet Muḥammed  ﷺ. Besides the  commentaries  and  interpretation  he  has  written  some independent  poetic  and  prose  works  also. Mainly these  works  feature  Prophet Muḥammed  and  his  love  to  unexplainable  love  to  him. Somehow these  works  are panegyrics  which  facilitate  Prophet  Muḥammed  ﷺ,  exposing  his  high  gratitude  and esteem love to him. Mushwiqathul jinān is one of these panegyrics in  genre which was written  as  an  appendix  to  his  another  work  titled  ‘Tanwīrul  fuād  fi  alādi  dae  linabiyyil ibad’. The poem  is  written  as  saluting  and  greeting  Prophet  Muḥammed  ﷺ  and  his two  companions  who  buried  next  to  him,  and  to  whole  dead  ones  who  are  buried  in holy  city  of Madīna.157 Commencing  with  salāt  and  salām  enters to the poem: ﺮﻀﻧرد ﺮھاﻮﺟ قﻮﻔﺗ ﺔﯿﻟﺎﻏ ﺔﯾﺎﺣ ﺎﮭﺑ  ﺖﻤﻈ ﻧ Indeed, salāt is curl of pristine pearls   ﺮﮭﺑ  نﺎﻤﺟ ﺪﻘﻌﻛ ةﻮﻠﺻ ﺮطﻮﻟا ﻞﯿﻨﯾ ءﺎﻋد ﺎﮭﯿﻟا رﺪﻘﻟا لﺎﻏ مﺎﻀﻋا  ﺔﯿﺤﺗ as far  it heightens the  crystal gems Along  with everlasting  peace    I  folded precious ornaments with,  I  dropped box  of musings aside  again In this poem Qāzī Abū bakr kunji offers his salāt, salām and praying to prophet Muḥammed ﷺ and these lines are evident testimonies for his elegancy in poem making weather it may elegies or panegyrics. Advancing in the prolific style he reaches to lines where he calls for forgiveness and says: نﺮﻔﻏا بﻮﻧﺬﻟا ﺮﻓﺎﻏ ﺎﯾا ﺮﻜﺑ ﻲﺑا ﮫﯾﺪﻤﻠﻟ ﻢﮭﺑ  ﮭﻤﻟ ﻦﺑا ﻮھﻢﯾﺪﺨﻟا ﻦﯾﺪﻟ ﻲ  ﺮﺨﻔﻟا ةﺎﺣ تﻮﻜﯿﻠﻜﻟا ﻢﻜﺤﻟ  However, this panegyric work is an extreme end of his incomparable praising to Prophet Muḥammed ﷺ and the most beautiful attributes of prophet are well used.

Risalathun an Safarihi ila Makha lil Hajj

The poem titled ‘Risālathun an safarihi ila makha lil hajj’ is a succinct presentation of his journey to holy city of Makha for pilgrimage. Throughout poem he discusses the distinct areas o pilgrimage, where the ceremonies are performed. The holy religious symbols which he visited in Makha including Ka’ba, hajar al aswad, Arkans, Masjid al haram, Mataf, Zamzam, Safa, Sa’yu, Mina, Arafa, Miqat, Muzdalifa etc are precisely described. He starts the poem delivering a salām to the holy city of Makha and says: ﺖﻗو ﻞﻛ ﺮﯿﻘﻓ ﻦﻣ مﻼﺳ تﻼﺳﺮﻤﻟا هﺎﯾﺮﻟاﺎﻛ ﺎﻣاود  ﻊﻣ ﺎھرﺎﯾدو ىﺮﻘﻟا ﻰﻠﻋ  تﺎﯿﻣﺎﺠﺑ ﻦﯿﻨﻛﺎﺴﻟا ﻊﯿﻤﺟ  Salam, from this poor poet   to ummul Qura (Makha) and her houses All time, like the messenger winds And whole resides there in peace  Sufficing  the  initial  lines  with  his  greetings  and  salutations  to  the  holy  city  of  Makha and  propounding  the  very  points  which  he  could  visit  there,  he  turns  to  write  about  his Sufi  trainer,  Sheikh  Muḥammed  al-Fasi. He makes  enough  worthy  appreciations  to him  adding  a  lot  of  attributes  which  sheikh  kept  throughout  his  life. Some lines  are following: تﺎﻘﺜﻟا مﺎﻋ ﺮﺼﻌﻟا ﺪﯿﺣو تﻼﻀﻌﻤﻠﻟ ﻲﻌﻓﺎﺷ ﻲﺘﻔﻣو مﺎﻘﻤﻗ و مﺎﮭﻓ ﺮھﺪﻟا  ﺪﯾﺮﻓ ﺮﺤﺑ ﺮﯾﺮﺤﻓ ﺮھﺎﻣ ﺮﺒﺣو He  reaches  to  the  lines  saying  his  Sufi  order  and  tareeqa  in  which  Ahmed Dahlan accepted  the Sufi hirqa from his trainer called Dimyati. تﺎﻤﺳ ﻦﻣ اذ ﻊﻣ كاذ ﻲﻤﺳ تﺎﯿﻌﻤﺠﺑ ﻢﯿﻈﻐﻟا ﺞﯿﺸﻟا  ﻮھ تﺎﻘطﺎﻨﺑ ﻞﺟا هﺎﺋﺎﻀﻓ نﻼﺣد  ﺪﻤﺣا ﺪﯿﺳ ﻒﺳﺮﺷ ﺐﺴﻨﯾ نﺎﻤﺜﻌﻟا ﻰﻟا هﺪﻨﺳو فﺮﻌﯾ  ﻲﺗﺎﯿﻣﺪﺑ اذ  ﺮﯿﮭﺷ However,  the  poem  titled  ‘risālalathun  an  safarihi  ila  Makha  lil  hajj’  is  an  extra ordinary  account  of  travelogue  poetry. The poet  himself  narrates  the  spectacular  sights of  holy  city  and  move  on  the  most  significant  accounts  of  his  life  events,  meeting  with Sheikh  Ahmed  Dahlan  and  his  appraisal  to  him  is  well  added. He ends  up  the  poem giving  his  name  at  the  final  line,  so  that  readers  can  find  names  and  a  brief  account  of authors. This is  an  ordinary  style  of  writing  which  seen  in  almost  works  of  Mappia literature. He writes at the end: ةﺎﻀﻘﻟا ﻞﺴﻧ ﻦﻣ عﺮﺸﻟا ﻢﯾﺪﺧ تﺎﻘﺣﺎﻤﻟا و  ﺎﮭﺑ  ﺐﺴﻨﯾ ﺎﻀﻗ ضﺎﻗ  ﻦﯾﺪﻟ  ﻲﺤﻣ ﻦﺑ ﺮﻜﺑ  ﻮﺑا لا ﻢﺳاو ﮫﺌﺸﻨﻣ  تﻮﻜﻟﺎﻜﺑ This  is  (poem)  from  poor  servant  of  God,  Abū  bakr  bin  Muhyudīn. And he  is  a member  of  great Qāzi family  of Calicut.

Other Works of  Qāzī  Abū  bakr  kunji

With notable  collection  of  voluminous  and  prolific  works  written  by  Qāzī  Abū  bakr kunji,  he  is  counted  one  of  the  talented  successors  of  Qāzī  Muḥammed  al-kālikūthi, who  decorated  the  very  segments  of  Mappila  literature  with  his  elegant  contributions in  both  prose  and  poetry. The researcher  has  listed  and  discussed  Qāzī  Abū  bakr kunji’s  major  works,  referring  mostly  to  the  original  sources  as  far  as  availed. It is rueful  fact  that  any  of  his  works  have  not  published  to  get  a  public  attention  and researcher  could  not  find  few  of  his  works  within  the  limited  time  period  to  complete this  work, though the fire  of archival manuscript hunt is  not exhausted. Besides these  pre-described  works,  researcher  want  to  peep  and  lit  light  on some  of  his  other  works  with  brief  notes  on  each. ‘Makham Fathu’  is  a  famous  work written  by  Qāzī  Abū  bakr  kunji  that  discuss  about  the  decisive  victory  that  prophet Muḥammed  ﷺ and his  companions  achieved  in  the  8  AH. The book  is  comprised  in 168  pages  and  he  completed  its  writing  on  rabī’ul  awwal  14,  1300  AH  (1883  AD),159 just  one  year  before  his  demise. Qāzī Abū  bakr  kunji  starts  his  work  saying  “in  the name  of  Allah,  the  exalted,  Qāzī  Abū  bakr  son  of  Marhoom  Muhyuddin,  who  desires his  mercy  most,  writes”. According to  the  information  in  the  book  of  Parappil Mhammed  Koya  a  handwritten  of  copy  of  this  book  was  kept  in  kuttichira  juma’th Mosque. But researcher  could  not  find  any  library  or  book  reservoir  in  Mosque  and Qatheeb  of  Jumath  mosque  doubtfully  directed  to  some  authorities  with  whom  some books may  have  kept.160 Study  of  Quran’  or  ‘Quran  padanam’  is  another  salient  work  written  by  Qāzī Abū  bakr  kunji  which  contain  60  pages  in  total. Parappil Muḥammed  koya  has  added some  pages  of  this  book  including  illustrations  and  charts. This includes  the  charts portraying  letters  of  Quran  which  are  uttered  with  lips,  tongue  and  throat  and  another chart  indicating  to  the  total  number  of  letters  used  in  Quran. These charts  and  images are  added  in  ‘History  of  Muslims  of  Calicut’161  written  by  Parappil  Muḥammed  Koya. Passing through  his  works  it is  clear  that  Qāzī  Abū  bakr  kunji  was  an  erudite  linguistic scholar  in  Arabic. He wrote  a  book  titled  ‘mawaniul  auqaf’  (فﺎﻗوﻻا  ﻊﻧاﻮﻣ)  which  deals with  the  particular  places  where  stopping  while  recitation  is  not  allowed. He describes some  eight  places  where  stopping  is  not  allowed  and  even  makes  wrong  meanings. For instance,  نﺎﻤﯾﺎﺳ  ﺮﻔﻛ  ﺎﻣ  (sūra:  al-baqara),  stopping  just  after  ﺎﻣ  is  not  will deliberately  make  change  in  meanings. A handwritten  copy  of  this  book  is  kept  under Nalakath  Muḥammed  Koya,  former  Qāzi of Calicut.162 ‘Thanwīrul  fuād’  (داﺆﻟاﺮﯾﻮﻨﺗ)  is  a  panegyric  work  penned  by  Qāzī  Abū  bakr kunji. He wrote  this  just  his  return  from  hajj. The book  is  set  in  fire  parts  without preface  and  conclusion. He discusses  the  23rd  aya  of  sura  al-baqara  which  says  about the  pagans  of  Makha  who  suspected  in  holy  Quran,  whether  it  was  from  God  or Prophet  Muḥammed  ﷺ.163  He  explains  also,  manners  of  praying  for  Prophet Muḥammed  and  the  importance  of  loving  him  honoring  and  following  his  very teachings. Barakath mala,  a  poetic  work  written  by  Qāzī  Abū  bakr  kunji  is  another example  of  his  expertise  in  literature. His disciple,  Moin  Kutty  Vaidyar  was  edited this  work  along  with  another  poem  related  with  ‘messengers  of  God’  for  him.164  The close  relation  between  both  these  literary  figures  of  19th  century  is  briefly  described before. Author of  ‘History  of  Muslims  of  Calicut’,  Parappil  Muḥammed  Koya  has noted  in  his  book  some  other  works  as  written  by  Qāzī  Abū  bakr  kunji. ‘Ahnul Muhanil Akram  fi  nalfi  Gazwathil  Fat  hil  A’zam  (a  poem  about  Makha  victory), Julbul  Manāfi’(a  collection  of  poem  about  prophet’s  lineage)  and  a  collection  of letters  written  by  him  to  great  Sufi  sheikh  Ahmed  Dahlan,  and  Ilā  kam  ayyuhal  iqwān are some of  his works added in the history  of Muslims of Calicut. Qāzī Abū  bakr  kunji  has  written  an  appendix  to  the  poem  Masābīhu  kawākibu duriya. It is  an  elegant  piece  of  poetic  work  written  as  a  qasīda  following  the  letters from  alif  to  yā. Each letter  holds  tow  line  poems  and  every  three  Misra  ends  with letter  Hamza. The works  expose  the  linguistic  asset  that  Qāzī  Abū  bakr  kunji  had  in Arabic poetry  making. The initial lines are: داﺮﻣ ﻞﻛ ﻼﯿﻟ هﺪﺒﻌﺑ ىﺮﺳا ءﺎﯿﻓﺎﺑ ﻞﺧ ىﺪﻣ ﮫﯿﻠﻋ ﻰﻔﻧا ءاﺮﺳﺎﺑ ﺎﻨﺑا ﻦﻤﻟ ءﺎﻨﺜﻟا  ﻲﻠﻋا ءﺎﻀﻗا  ﻼﺑ ﻢﯿﻠﺴﺗو ةﻮﻠﺻ  ﻰﻛزا All  praise  to  Allah,  who  went  with  his  slave  all  the  sky,  throughout  height. With no  reductions,  whole  salāt  and  salām  to  his  beloved  prophet  Muḥammed  ﷺ. This poem  is  also  an  item  from  panegyrics  of  Qāzī  Abū  bakr  kunji  and  for  being prophet  and  his  praise  mainly  filled  through  the  lines,  he  added  it  in  the  end  of Masābīhu which is an elegant  commentary  for taqmīs  for  witriya. An untitled work which was written in  an advice  tune is also one of his wealthy contributions. It is  written  in  Arabi  Malayalam  dialect,  and  was  comprised  in  about one  hundred  lines. Commencing with  narrations  of  very  pathetic  conditions  of  humans life,  poet  warns  about  filthy  punishments  and  conditions  of  hell  where  a  man  would have  to  go if he practices offences. He says: Narakafavikal karinthu chutta kolli aanovar Nalla bomma aakkum  houzu fol  mukathu aakume Naraka shood fedinal anraqirde othinal Nalla kulurma virdinal achoodine  keduthume165      He  speaks  about  reciting  holy  Quran  and  religious  sermons  which  will  heal  the inner  features  of  humans,  and  save  him  from  the  burning  hell. Advancing in  the  poem he  discusses  the  last  moments  of  a  dead  man,  his  wandering  soul  to  Allah  and  the conditions  year  after. After death  everyone  should  have  to  go  over  ‘sirāt’  (bridge)  and illustrating  the scene he  says: Chilar kuthira mel keri minnufol fayinnorlum Cher aduvekka dikrulla podifu adu aakibittavar Faarum fashaki kaatupoleyum chilar  aakume Fachalil yeluffam aayi chilar  adu odi ethume. Aqeeda mala’  is  another  poetic  work  of  Qāzī  Abū  bakr  kunji  written  in  Arabic Malayalam. One of its copies was published in 1301 from Talassery  litho press.