Mosques in India, Sri Lanka, and the Maldives – Which Country Built the Earliest? Traders & Merchants, A Journey of Faith.
- Ibrahim Rasheed
- Apr 6
- 7 min read
Updated: Apr 6
Maldives
Tracing the Spread of Islam Through the First Mosques in India, Sri Lanka, and the Maldives Historical Records:
The Spread of Islam in the Maldives and the Legacy of the Malé Hukuru Miskiy
The Maldives, a chain of coral islands in the Indian Ocean, owes much of its cultural and religious identity to the influence of Moors, Arabs , Persian , and South Asian traders and merchants who traversed the vibrant maritime routes of the medieval world. From the ports of Sarandib (modern-day Sri Lanka) to the Malabar Coast of India, these seafaring communities brought with them not only goods but also the teachings of Islam, which would transform the Maldives into a Muslim nation by the 12th century. This pivotal moment in Maldivian history, marked by the conversion to Islam around 1153 AD, laid the foundation for a rich architectural and spiritual legacy, epitomized by the Malé Hukuru Miskiy, or the Malé Friday Mosque.
The spread of Islam in the Maldives was a gradual process, facilitated by the islands’ strategic position along trade routes connecting the Middle East, South Asia, and Southeast Asia. Arab and Farsi traders, alongside merchants from the Malabar Coast, introduced Islamic practices and beliefs to the local population, who were predominantly Buddhist at the time. This cultural exchange culminated in 1153 AD when, according to tradition, the Maldives officially embraced Islam under the reign of Sultan Muhammad bin Abdullah, also known as Donei Kalaminjā or Dharumavantha Radun. His conversion is said to have been influenced by a visiting Muslim scholar or merchant, and it marked the construction of the first mosque in the Maldives. Though this original structure no longer stands, its historical significance endures as a symbol of the islands’ Islamic awakening.
The Malé Hukuru Miskiy, known today as the Old Friday Mosque, stands as the oldest surviving and most ornate mosque in the Maldives. While the initial mosque of 1153 is lost to time, the site remained sacred, and subsequent rulers contributed to its legacy. During 1341–1347 AD, Al-Sultan Ahmed Shihabuddin renovated an early mosque, enhancing its structure and prominence. However, the current Malé Friday Mosque, built between 1656 and 1658 under Sultan Ibrahim Iskandar I, represents the pinnacle of Maldivian architectural artistry. Constructed with coral stone, the mosque features intricate carvings, lacquered woodwork, and a distinctive minaret, reflecting a blend of Islamic design and local craftsmanship.
The conversion of the Maldives to Islam in 1153 AD and the enduring presence of the Malé Hukuru Miskiy highlight the profound impact of "Moors" Arabs, Persian merchants and traders on the region. These merchants not only shaped the religious landscape but also left a lasting cultural imprint, evident in the mosque’s elegant design and the Maldives’ steadfast Islamic identity. Today, the Malé Friday Mosque stands as a testament to this historical convergence, a monument to faith, trade, and the interconnectedness of the medieval Indian Ocean world.
Sri Lanka
Al Abrar Mosque: A Historical Gem in Beruwala,
Nestled in the coastal town of Beruwala, Sri Lanka, Al Abrar Mosque (Arabic: مسجد الأبرار) stands as a testament to the island’s rich multicultural heritage. Revered as the first and oldest mosque in the country, its origins are traced back to 920 AD, a time when Arab merchants sailed across the Indian Ocean, forging trade routes that connected distant lands. These seafaring traders, en route to China, stopped at Sri Lanka’s shores to exchange spices, ginger, and steel with local communities, leaving behind not just goods but also a lasting cultural and religious legacy.
The establishment of Al Abrar Mosque by these Arab merchants highlights the early presence of Islam in Sri Lanka, predating many other historical landmarks on the island. Beruwala, with its strategic location along ancient maritime routes, became a bustling hub of commerce and cultural exchange. The mosque, modest yet significant, symbolizes the harmonious integration of Arab influences into the local fabric, reflecting a blend of faith, trade, and community. Its construction in the 10th century underscores the deep roots of the Muslim community in Sri Lanka, which grew over centuries as more traders and settlers arrived.
Though historical records from that era are scarce, the mosque’s purported age of over a millennium imbues it with an aura of mystery and reverence. Today, Al Abrar Mosque remains a place of worship and a point of pride for locals, drawing visitors intrigued by its storied past. It stands as a quiet reminder of the enduring connections forged by ancient trade winds, linking Sri Lanka to the broader Islamic world and beyond. In a modern age of rapid change, this humble structure continues to echo the voices of those early merchants who, over a thousand years ago, laid its foundations on foreign soil.
Historical Background and Settlement
Research indicates that the initial Muslim settlements in Sri Lanka were set up around ports, driven by trade, with Beruwala often cited as the earliest. Historical records, such as those from Islam in Sri Lanka - Wikipedia, suggest that by the 8th century, Arab traders had taken control of much of the Indian Ocean trade, including Sri Lanka, and many settled there, encouraging the spread of Islam. These settlers, primarily descendants of Arabs, married local Sinhalese and Tamil women, integrating into the local culture while maintaining Islamic practices. This integration is evident in the linguistic influence, with many Sri Lankan Muslims speaking Tamil, reflecting trade ties with South India.
The settlement's development is further supported by archaeological and historical evidence, as noted in a paper by Dr. Sulaiman Lebbe Rifai (Arab and Muslim Settlements in Sri Lanka from Pre-Islamic Periods to 16th Century A.D. by Dr. Sulaiman Lebbe Rifai :: SSRN), which confirms Arab presence from pre-Islamic periods, with increased settlements following the rise of Islam in the 7th century.
India
The Cheraman Juma Mosque: A Symbol of India’s Historic Ties with the Middle East
The Cheraman Juma Mosque, located in Kodungallur, Kerala, India, holds a unique place in history as it is widely regarded as the first mosque in India. Believed to have been constructed in 629 AD, this ancient structure stands as a remarkable testament to the deep cultural and trade connections between India and the Middle East that date back over a millennium. Its establishment is attributed to Malik Bin Dinar, an Arab trader and companion of Prophet Muhammad, whose arrival on the Malabar Coast marked a significant moment in the spread of Islam to the Indian subcontinent.
The origins of the mosque are steeped in legend and history. According to tradition, a Chera king, Cheraman Perumal, witnessed a miraculous event—the splitting of the moon, a phenomenon associated with the Prophet Muhammad. Inspired by this, the king is said to have embraced Islam, traveled to Arabia, and met the Prophet. Before his death, he instructed Malik Bin Dinar and his entourage to return to Kerala and establish a place of worship. The result was the Cheraman Juma Mosque, built in a style that blended local architectural traditions with Islamic influences, reflecting the harmonious integration of cultures.
What makes this mosque particularly fascinating is its role as evidence of India’s long-standing maritime trade with the Arab world. Kerala’s Malabar Coast was a bustling hub of commerce, attracting merchants from across the Middle East who traded spices, textiles, and precious goods. These interactions were not merely economic; they facilitated a rich exchange of ideas, religions, and customs. The construction of the mosque in 629 AD, during the lifetime of Prophet Muhammad, underscores how swiftly Islam reached India through these peaceful, trade-driven channels, long before it spread through conquests elsewhere.
Architecturally, the Cheraman Juma Mosque is distinct from later Islamic structures in India. Its original design, resembling traditional Kerala temples with sloping roofs and woodwork, highlights the adaptability of early Muslim settlers to local aesthetics. Over the centuries, the mosque has undergone renovations, yet it retains an aura of antiquity and reverence. Today, it remains an active place of worship, drawing visitors and devotees who marvel at its historical significance.
The Cheraman Juma Mosque is more than a religious site; it is a symbol of India’s pluralistic heritage and its ancient connections with the Middle East. It stands as a reminder of a time when trade routes bridged continents, fostering mutual respect and cultural synthesis. In an era often defined by division, this modest mosque in Kodungallur continues to narrate a story of unity, faith, and shared history.
The Marakkayar Community
The Marakkayar, also spelled Marakkar, are a maritime trading community with origins traced to Arab settlers. Their name is derived from "Marakalam" (wooden boat) and "aayar" (worker), reflecting their historical role as boat makers and traders (Marakkar - Wikipedia). They are primarily located along the coasts of Tamil Nadu, in areas such as Kayalpattinam, Kilakarai, and Nagore, and have maintained a distinct identity linked to their Arab ancestry. Historical accounts, such as those by Susan Bayly in "Saints Goddesses and Kings," suggest they held a higher social standing, marrying within their community across regions like Malabar and Tamil Nadu, and adhering to the Sunni Shafi'i madhab (Marakkar - Marakkars & Marakkayars).
The Rowther Community
The Rowther community, also known as Ravuttar or Rawther, is one of the largest Muslim populations in Tamil Nadu, predominantly found in the deltaic and southern districts. Their origins are more complex and debated, with research suggesting a mix of local conversions and foreign influences. One theory posits they are descendants of Turkish traders who came during the Chola period for horse trade, while another, supported by BA Beeran’s thesis, links them to Arab horse traders who settled inland (Historic Alleys: The Rowther community, Rowther - Wikipedia). Additionally, historical accounts indicate they were local Tamils, possibly Maravars, who converted to Islam and adopted the name Rowther, meaning "horseman" or "cavalry warrior" in Tamil, reflecting their profession (Tamils - Wikipedia).
Rowthers were elite cavalrymen in the Chola and Pandya kingdoms, serving as polygars, zamindars, and chieftains from the 16th to 18th centuries. Their conversion to Islam, often attributed to the preacher Nathar Shah in the 10th to 11th century, saw them follow the Hanafi school of fiqh, distinguishing them from coastal communities like the Marakkayar (Rowther - Wikipedia). Notable figures include politicians like Quaid-e-Millath and Fathima Beevi, the first woman judge of the Supreme Court of India, as well as poets like Umaru Pulavar (Tamil Muslim - Wikipedia).
Based on available historical records, the Cheraman Juma Mosque in South India, traditionally dated to 629 CE, appears to be the first mosque built among these three regions.
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