Quilon with his worldly goods and his wife and some of his children, and he built a mosque there; then leaving his wife there, he went on to Hīlī Mārāwī, [855] where he built a mosque”; and so the narrative continues, giving a list of seven other places at which the missionary erected mosques, finally returning to Cranganore. Later on, he visited all these places again to pray in the mosque at each of them, and came back “praising and giving thanks to God for the manifestation of the faith of Islam in a land filled with unbelievers.” [856] In spite of the circumstantial character of this narrative, there is no evidence of its historicity. Popular belief puts the date of the events recorded as far back as the lifetime of the Prophet; with a mild scepticism Zayn al-Dīn thought that they could not have been earlier than the third century of the Hijrah; [857] but there is no more authority for the one date than for the other, or for the common Mappilla tradition of the existence of the tomb of a Hindu king at Zafār, on the coast of Arabia, bearing the inscription, “ʻAbd al-Raḥmān al-Sāmirī, arrived A.H. 212, died A.H. 216”; [858] and the mosque at Madāyi, said to have been founded by Mālik b. Dīnār, bears an inscription commemorating its erection in A.D. 1124. [859] But the legend certainly bears witness to the peaceful character of the proselytising influences that were at work on the Malabar coast for centuries. The agents in this work were chiefly Arab merchants, but Ibn Baṭūṭah makes mention of several professed theologians from Arabia and elsewhere, whom he met in various towns on the Malabar coast. [860] The Zamorin of Calicut, who was one of the chief patrons of Arab trade, is said to have encouraged conversion to Islam, in order to man the Arab ships on which he depended for his aggrandisement, and to have ordered that in every family of fishermen in his dominion one or more of the male members should be brought up as Muhammadans. [861] At the beginning of the sixteenth century the Mappillas were estimated to have formed one-fifth of the population of Malabar, spoke the same language as the Hindus, and were only distinguished from them by their long beards and peculiar head-dress. But for the arrival of the Portuguese, the whole of this coast would have become Muhammadan, because of the frequent conversions that took place and the powerful influence exercised by the Muslim merchants from other parts of India, such as Gujarāt and the Deccan, and from Arabia and Persia. [862]