Mashhoor Mullakoya Thangal and Vadakara

Mashhoor Mullakoya Thangal & Vadakara

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Mashhoor Mullakoya Thangal & Vadakara

Mashhoor Mullakoya Thangal and Vadakara (History) Malayalam Text by: T.V. Abdurahimankutty Translated to English by Ashique Bin Ismail, Aluva First edition, copy: 1000 August 2016 Publishing & Distribution Ayshabi Publications Vadakara, Tel: 0496 - 251 66 79 Printed by Tirurangadi printers Tirurangadi, Tel: 0494 2460395 All Rights reserved. No part of this publication may be reproduced, distributed, or transmitted in any form or by any means, including photocopying, recording, or other electronic or mechanical methods, without the prior written permission of the publisher. © Right 2016 by Ayshabi Publications 2

Mashhoor Mullakoya Thangal & Vadakara

MASHHOOR MULLAKOYA THANGAL AND VADAKARA

T.V. Abdurahimankutty Translated by Ashique Bin Ismail, Aluva

[ Head of the Dept., Faculty of English, Ministry of Education, Oman ]

AYSHABI PUBLICATIONS 3

Mashhoor Mullakoya Thangal & Vadakara

T.V. Abdurahimankutty T.V. Abdurahimankuy was born on August 16th, 1949 at Ponnani in Malappuram. His father is Mullasseri Kunhi Muhammed Musliyar and his mother is Theruvathu Veel Nafeesa Umma. Aer schooling, he completed his educaon from Ponnani Teruvath Palli, Valiya Palli, M.I.A College and Areacode S.S.A College. In 1968, he became a teacher at Paambi Muthuthala Vivekodayam L.P School. He rered from the service in 2005 from T.I.U.P School, Ponnani. He was Ponnani Municipal Councillor for 17 years. During this tenure, he served as the Vice Chairman of the Municipal Council. He was also the chairman of the commiee in educaon sector, M.I. Arabic College Secretary, Correspondent in M.I. educaonal instuons, Welfare Commiee Chairman of G.H.S.S, Trikkavu. He also served as a government Hajj volunteer. He writes history columns in many contemporary publicaons. He received about ten awards both within the country and abroad for historical research and wrings. He is a member of Kerala History Research Centre. Wife: Saheeda Mariyu. Children: Salma Jaleela, Abdul Fathah, Shameela (Teachers), Faseela, Jaseela (U.A.E)

Address: Al Fathah Hilarpalli Road Ponnani South - 679586 Phone: 0494-2666948 Mobile: 9495095336 e-mail: [email protected]

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Mashhoor Mullakoya Thangal & Vadakara

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Mashhoor Mullakoya Thangal & Vadakara

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Mashhoor Mullakoya Thangal & Vadakara

Preface This

book is a short biography of their spiritual grace of 1

Vadakara; Sayyid Muhammed Mashhoor Mullakoya Thangal, Sayyid Zain Hamid Cheruseethi Thangal, Sayyid Muhammed Bukhari Muthukoya Thangal and Sayyid Muhammed Mashhoor Kunhikoya Thangal and it also delineates a brief history of Vadakara. In March-April 1981, I got a chance to accompany my revered master and the most respected leader of Ponnani, Sayyid V.P.C Thangal to the U.A.E and Oman. Before we set out for the journey, we met the most prominent personalies of religious and socio-polical arena of Kerala to seek their blessings for a safe journey. On that occasion, I had the opportunity to meet Marhoom Sayyid Muhammed Mashhoor Mullakoya Thangal in person. In the past half a century of my public life, I have had the opportunity to meet many disnguished personalies irrespecve of their religion or class and establish strong relaonships with at least some of them. Many of them are no more in this world. I had met Sayyid Muhammed Mashhoor Mullakoya Thangal only once in my life, but even aer 35 years, the very face which got imprinted in the mind is sll fresh in my memory. This is a gracious blessing from the Almighty to rare graceful personalies like Sayyid Mullakoya Thangal. 7 1- Sayyid : Member of the Prophet‘s family

Mashhoor Mullakoya Thangal & Vadakara

The spiritual master of Sayyid Cheruseethi Thangal, the forefather 1 of Sayyid Sheikh Muhammed Mashhoor Mullakoya Thangal, is Sayyid Abdurahman Al-Hydrose Thangal who rests in peace at Ponnani Valiya Jarathingal. The fact that Sayyida Asma Muthu Beevi from the same Hydrose family is the beer half of Sayyid Muhammed Mashhoor Kunhikoya Thangal, son of Sayyid Muhammed Mashhoor Mullakoya Thangal, is tesmonial to the unbroken link and bond between Mashhoor and Hydrose family of Ponnani. History is a reminiscence of past events. Anques, remnants, historical documents, researches, thesis presented at seminars, interviews with grand sires of each locality, the memories of teachers and leaders who led the struggles of the yesteryears are all sources for historical wring. All these various aspects were employed in the authorship of this book. K.N. Panicker, the famous historian is of the opinion that even legends and myths can be used as the basis of historical wring. My obligaon and gratude to Sayyid Muhammed Mashhoor Kunhikoya Thangal in providing me with the required inspiraon for authoring this work is bounful. I express my special gratude to V.P. Hussain Koya Thangal (Ponnani), the brother-in law of Sayyid Kunhikoya Thangal and a revered friend, to Sayyid Muhammed Mashhoor Fasalkoya Thangal and Sayyid Hamid Mashhoor Aakoya Thangal. I extendHistory my sincere thanks to Prof. T.B. Vijaya Kumar, of Kerala Research Centre who co-operated by President wring a commendable Introducon and to grandson, Shahrukh Iqbal who extended his support from the beginning to end; Sheeja Kaithalath and Priya Manikandan, Alpha D.T.P sta members; Ashra Book Centre & Thirurangadi Printers who completed the prinng work so beaufully and all those well-wishers. This book is not a comprehensive historical documentary on the subject. It is only a sign- board to more studies and researches required in this direcon. Respected readers and those who take

8 1- Sheikh : Spiritual Master

Mashhoor Mullakoya Thangal & Vadakara

a keen interest in historical wrings may have many suggesons. Please let me know your comments. This book is humbly dedicated to Historical Kerala.

Ponnani 16. 01. 2016

T.V. Abdurahimankutty

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Mashhoor Mullakoya Thangal & Vadakara

Prof. T.B. Vijaya Kumar President of Kerala Historical Research Society Thrissur - 680306

Introduction This is the seventh book by T.V. Abdurahimankuy. The book entled “Mashhoor Mulllakoya Thangal and Vadakara” is a pointer to the Su tradion of Kerala. The Su tradion amidst Kerala Muslims is a topic that hasn’t yet captured the aenon of the historians. Ibn Bauta, the great explorer had menoned about the Su tradion of Kazerunni Muslims. Even I. H. Qurashi had only menoned about Non-Urdu speaking Mussalman of South India who didn’t wear dho. Richard Maxwell Eaton, the famous scholar, who studied about The Su Mussalman of Bijapur hadn’t menoned about Sus of Kerala. Even the book ‘History of Susm’ wrien by Atharabbas Rizvi published in 1978 menons only about the comments by Ibn Bauta. Aer that “Mashhoor Mullakoya Thangal and Vadakara” by T.V. Abdurahimankuy is one of the books which says about Susm in Kerala and its tradion. Abdurahimankuy is not a historian by profession. He is but a teacher who has risen to the stature of a historian from a common folk. The Su path (Susm) is the spiritual path of Islam. Those who perform this path are known as Sus. In the fundamental theological books of Islam, it is menoned that the archangel Gabriel came to 1 2 the presence of Prophet Muhammed and spoke about Iman , Islam 3

and Ihsan . Among them, Sus are subjected to divine grace through 1- Iman: religious faith 3- Ihsan: spiritual renement

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2- Islam: religious pracces

Mashhoor Mullakoya Thangal & Vadakara

Ihsan or Tasavvuf (spiritual renement). The Su stand is that by 1 embracing Tariqa and performing spiritual renement pracces one may raise to the sublime stages of spirituality and receive salvaon. One group of eminent scholars is of the opinion that the word Su comes from the word Suf, which means coon. The early Sus wore coon clothes as a symbol of self-restraint. The name Su 2 came from this pracce. Awliyya and Waliyy are dicons used for Sus. Susm had grown and spread far and wide aer Hijri Year 500. Sheikh Abdul Qadir Gilani is a great Su master who played a major role in spreading Susm. Ever since dierent streams of Su Tariqa srcinated under the guidance of various Su masters, they sprouted and spread in dierent parts of the world. Ahamed Kabir Rifai, Ahamed Al Badawi, Shaduli, Muinudheen Chish and Junaidul Baghdadi were at the helm to lead the way. Sayyid Muhammed Mashhoor Mullakoya Thangal of Vadakara is a great person who followed the profound path to spiritual leadership and pracced medical profession in keeping with the tradion. The descendants of Thangal follow his path and keep the tradion. The Middle Age is generally considered as the golden era of Sus. Philosophers like Imam Ghazali; poets like Jalaludheen Rumi and Omar Khayyam; Muhammed Ibn Moosa Khwarizmi; eminent scienst like Ibn Al-Haytham whose 10th centenary is being celebrated by the U.N and Ibn Sina, the eminent medical praconer were deeply inclined to Su tradion. Malik Ibn Dinar and his renue who came to Kerala during the me of the Prophet (571-632 C.E), all the Muslim missionaries and Arabian traders who came to this land from that me, had received sincere encouragement, respect and acceptance from the respecve Hindu rulers and locals. As a result of the generous co-operaon extended to the locals by the Arab traders and missionary groups who annually visited Kerala, Islam started spreading in a friendly environment. Thus it was in Kerala that Islam as a religion spread in India for the rst me. 11 1- Tariqa: Su Path 2- Awliyya and Waliyy: Those who are entled for sublime posions in spirituality

Mashhoor Mullakoya Thangal & Vadakara

Wring a history is not a big deal for those who make history. Only they can create the real history of a society. Nevertheless, K.V Abdurahimankuy has a tradion in wring historical works which no historian can refute. The narraon of this book is a conrmaon of the above menoned fact. There is need for historians to become more aware of these facts. This book sheds light on the Su tradion and the history of Vadakara. I have gained new knowledge about the subject by reading this book. I wish he could author such books of substanal value hereaer.

Prof. T.B. Vijaya Kumar

Thrissur 15.01.2016

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Mashhoor Mullakoya Thangal & Vadakara

Contents 1. AhalBaith ………………………………………………….......................... 14 2. Sheikh Sayyid Muhammed Mashhoor Mullakoya Thangal (Q.S) ………………….................................... 15 3. Sheikh Sayyid Abdurahman Mashhoor Thangal (Q.S)............ 40 4. Sheikh Sayyid Zain Hamid Cheruseethi Thangal (Q.S) ….…... 46 5. Sheikh Sayyid Muhammed Bukhari Muthukoya Thangal (Q.S) ………………..……................................................. 59 6. Kuriyadi Thayyetham Thengil Sadat Makham Vadakara ………………..……………….............................. 66 7. The Path of Qadiriyya Tariqa ………………..………...................... 71 8. Sheikh Sayyid Muhammed Mashhoor Kunhikoya Thangal (T.U) Karimpanapalam ……........…............. 74 9. Veom Pokkiriyakam Ancestral House Ponnani ….................. 80 10. References ………..………………..………........……........................ 86 11. Name and Fame

……………..………………..…………..................... 87

12. Kadathanad- A journey down the me-line

…….................. 89

13. Karimpanapalam ………………..………………..………….................. 94 14. Vadakara- Memories of Bygone Days 15. Vadakara in Hamilton’s View 16. Kunhali Marakkar

……………........…....... 96

………………..…………............... 102

………………..…………............................... 104

17. Hyder Ali, Tipu and Kadathanad ........................................ 107 18. Land Transport and Water Transport ................................. 111 19. Iconic Pillars of Religious Fraternity

................................. 113

20. Kerala and the Religious Campaign of Islam 21. Educaon in Malabar

..................... 118

………………..……………….................... 123

22. Vadakara Before and Aer Independence .......................... 127 23. References

………………..…………........................................... 128 13

Mashhoor Mullakoya Thangal & Vadakara

AhalBaith Prophet

Muhammed’s genealogy and family are generally described as AhalBaith. Though scholars have dierent views about the extent of AhalBaith, the ve great souls – Prophet Muhammed 1 2 (S ), Ali Bin Abi Talib (R ), Fathimath-ul Zehra (R), Imam Hassan (R) and Imam Hussain (R) and their genealogy are3 beer 3known as 3 AhalBaith. Many great beings like Gauz , Qutub , Awliya , eminent scholars and social leaders were born in this tradion. To love the descendants of this tradion that would exist unto the very end of me is a part of Iman. The couple, Ali and Famah had ve children named Hassan, Hussain, Muhsin, Zainabul Qubra and Umul Kulsu. Among the siblings Muhsin died very young. Prophet Muhammed (S) proclaimed that “unto you I entrust with Allah’s holy book Quran Sharif and my family and their descendants.” He prayed to Allah that “I love both these children Hassan and Hussain and may your love be with these children and all those who love them.” By referring to the verses of Holy Quran that I ask nothing from 4 you but to love Prophet’s family, Sahabha enquired Prophet, who his family is. To this he answered, by his family Quran meant Ali, Famah, Hassan and Hussain. “Hassan and Hussain are heavenly dwellers. Those who liked AhalBaith are my friends and those who disliked them are my enemies,” said the Prophet.

14 1- S: Peace be upon him 2- R: one who has the sasfacon of God 3- Gauz, Qutub, Awliya: Names of posions held by Sus 4- Sahabha: Disciples of the Prophet Muhammed

Mashhoor Mullakoya Thangal & Vadakara

Sheikh Sayyid Muhammed Mashhoor Mullakoya Thangal (Q.S ) 1

Sheikh Sayyid Muhammed Mashhoor Mullakoya Thangal of Vadakara was a great personality who had made an everlasng impression on Spirituality and Medical Care both within and outside Kerala. His full name is Sayyid Muhammed Mashhoor Mullakoya Thangal Burairi. He was born to Sayyid Abdullah Mashhoor Kunhikoya Thangal and Sayyida Amina Aaa Beevi, born to the couple Abdullahil Hydrose of Hydrossia Sayyid family from Aden and Aanantavida Sayyida Imbichi Beevi. He was born on Saturday, March 4th 1882 C.E (A.H 1299, Rabi-ul-Akhir 13) in his ancestral house called ‘Aanantavide’ located at Thayengadi in Vadakara. Vadakara is known as ‘Buraira’ in Arabic. Since the word Buraira is xed to his name, he is also known by the descripon Burairi. Sayyid Mullakoya Thangal is the only son born from the second marriage of Sayyida Amina Aa Beevi and Sayyid Abdullah Mashhoor Kunhikoya Thangal. Both the couple have had children from their previous marriage. Sayyida Khadeeja Beevi, Abdullah Mashhoor Kunhikoya Thangal’s daughter from his rst marriage, Sayyid Ahamed Kunhikoya Thangal, Sayyida Suhara Muthu Beevi and Sayyida Mulla Beevi, children of Sayyida Amina Aaa Beevi from her rst marriage had shed their mortal coil much before.

15 1- QS : One who is puried by God

Mashhoor Mullakoya Thangal & Vadakara

The nal resting place of Sayyid Muhammed Mashhoor Mullakoya Thangal, Masjidul Husna Makham1, Thayengadi, Vadakara. 2

Mashhoor Qabeela has a prominent place among the Sayyid genealogy of Kerala. It traces back and joins with the descendants of Sayyid Muhammed Mashhoor of Yemen. Mashhoor Qabeela is known by the name Aalu-Mashhoor. Mashhoor is also described as Majdhoob: When the divine presence pervades in ones worship and pracces, self realizaon happens. The expression ‘Majdoob‘ denotes this state of Mashhoor’s being. Sayyid Mullakoya Thangal had grown up with a graceful disposion. His birth imparted inexplicable relief and sasfacon to his parents who were enduring the hardships of life day and night. The words that he uered were prisne and innocent. Great opmism, truthfulness, noble character, obedience, compassion, kindness, tolerance, modesty and maturity beyond his age were the aracve aributes which Sayyid Mullakoya Thangal had grown up with. These adorable qualies ingrained in him were reected on every life situaon from childhood to youth and thereaer. 1- Makham : tomb 2- Qabeela : tribe

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Mashhoor Mullakoya Thangal & Vadakara

In his younger days, he didn’t have much formal educaon. One day while he was aending ‘Othupalli’, he showed some laxity due to a parcular reason and returned home not to connue with his studies at school anymore. This worried his most aeconate mother who had taken some slight disciplinary acon against the child. His father, on his returning home saw that his child was in pain. He asked the mother not to mete out any sort of punishment either by word or deed to the child in the name of studies, for he would acquire everything that is needed when me comes. Aer that incident, she never compelled or chided her son; thereaer, he didn’t go to school in pursuit of knowledge. Time had proven the far-sightedness of his father’s words. Everything required was gathered in full measure- knowledge and wisdom came in search of him. His knowledge was bengly used in all situaons. Right from the childhood many such incidents had been evident in various stages of his life. When he was nine years old, his most beloved father, Abdullah Mashhoor Kunhikoya Thangal passed away on Eid-al-Ad’ha Day on Thursday, July 16th 1891 C.E (A.H 1308 Dul Hajj 10). His nal resng place is Thayengadi Makham. Aer his father’s demise, he was completely le to the care of his mother. At the age of 17, he was entrusted with the responsibility of his family. Accordingly, he took up medicine as a profession for livelihood. SooninheAyurveda. honed great and excelled in his profession as a physician He skills procured government registraon and accreditaon. His complete mastery over renowned texts on Medical Science, the knowledge that he gained from the praconers of tradional medicine and his understanding about the most valuable and rare pracces of Siddha Vaidya, gradually earned him fame on a local and global plaorm. Paents who failed to convalesce aer trying tradional medicine, or had been given up by skilled doctors of modern medicine as a hopeless case, took refuge in Sayyid Mullakoya Thangal. The news about the complete recovery of such paents spread far and wide. 17

Mashhoor Mullakoya Thangal & Vadakara

Thus paents from near and distant lands came for Thangal’s treatment and got convalesced. This has become a regular happening. Once a lady from an auent North Malabar family approached doctors for an illness and was diagnosed with traces of cancer. Being rich the family took her to Mumbai for beer treatment. They got her admied in specialty hospital. The medical report conrmed the diagnosis of the doctors who had treated her inially. They connued the treatment but in vain. There was no improvement in her condion. Soon she was brought back home to the enre desperaon of the family. On that occasion, they came to know about Sayyid Mullakoya Thangal. Without further delay, the family approached Thangal and explained their plight. Without much diagnosis, prima facie, Thangal said that her disease was not cancer. Though hesitant at rst, the family was prepared to sck to his treatment. In a few days she was rejuvenated. Thangal instructed the family to refer her to the same hospital in Mumbai where she had her treatment. To their uer disbelief, she was diagnosed with no traces of cancer. The overjoyed family returned home and expressed their deep gratude to Thangal with over pouring eyes. Many such incidents took place in his life. He got married at the age of twenty ve. His beer-half, Sayyida Kunhaa Beevi was the daughter of Sayyid Abdullah Koya Thangal of Sakkaf Sayyid family of Thayengadi, Vadakara and the niece of the renowned Su, Sayyid Aaakoya Thangal of Valanchery, Koappuram. Of that conjugal relaonship were born four children; two daughters by name Sayyida Imbichi Beevi, Sayyida Koyamma Beevi and two sons called Sayyid Kunhikoya Thangal and Sayyid Aakoya Thangal but the siblings had lost their mother, Sayyida Kunhaa Beevi when they were sll young. The siblings were le to the care of the Thangal. The following few years were a turning point in his life; he used to indulge more in contemplaon and self reecon intended for self-realizaon. He was passionately seeking spirituality.

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Mashhoor Mullakoya Thangal & Vadakara

On that occasion, he used to go to places and parcipated in spiritual acvies along with his beloved friend and scholar, Veliyankode Sayyid Muthunnikoya Thangal. His impassionate longing for spiritual evoluon, inherited from his own lineage found proper ourishing ground in Su Tariqa and was aracted to this spiritual path when he was in the prime of his youth. It was Sheikh Khalid Ibn Hassan Sadiqul Yemeni, the chief disciple of Bukhari Sheikh who enlightened Sayyid Mullakoya Thangal about his master. Years later when Sayyid Bukhari Muthukoya Thangal alighted at Vadakara, Sayyid Mullakoya Thangal had the chance to meet him in person. That meeng was of profound signicance, because the disciple fathomed the depth of the master’s inward knowledge and the master had the percepon about the disciple’s inherent potenal to divinity that is yet to blossom in fullness. The sacred sage instantaneously perceived that the disciple would evolve and reign in the realm of spirituality in years to come. When young Sayyid Mullakoya Thangal came to the abode of the master for the rst me, Sheikh Khalid who always accompanied his master, was present there. Poinng to Sayyid Mullakoya Thangal, Khalid Sheikh enquired his master whether he knew him. To this master answered with a lovely smile, “Yes, I do. He is our Sayyid Mullakoya Thangal.” Hearing this reply SayyidinMullakoya Thangal was astonished for they had never met before life. Then the graceful sage said, “Son, as you tread the path instructed by me, you would have hardships to face. You would be subjected to the wrath and tough resistance from the locals as well as your kith and kin. What would you do then?” “I am ready to endure all hardships. I have the prayers and blessings of my most revered master and that alone would be sucient for me,” replied Sayyid Mullakoya Thangal.

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Mashhoor Mullakoya Thangal & Vadakara

Sayyid Mullakoya Thangal who had been steadfast in religious pracces became more assiduous in austeries aer the master-disciple relaon was well established. Gradually, his days and nights were spent in deep spiritual contemplaon. He 1 became the custodian (Murabbi ) of the spiritual orders (Tariqa) viz. Qadariya of Gauz ul A’alam Sultan Abdul Qadir Jilani, Rifa’i Tariqa of Sheikh Ahamed Kabir Rifa’i, The Chis Tariqa of Kwaja Moinudeen Chis, Tabaqathiya Tariqa of Sheikh Badiudeen Tabaqathi and Zuharawardiya Tariqa of Sheikh Shihabudeen Zuharawardi. Even aer the demise of Sheikh Bukhari, Sheikh Khalid used to visit Vadakara. During those visits his relaonship with Sayyid Mullakoya Thangal helped him to gain spiritual and scienc knowledge. Sheikh Khalid and his dependents addressed Sayyid Mullakoya Thangal as Sheikh Thangal out of their immense respect for him. Sheikh Khalid’s nal resng place is Purathaapalli Makham in Androth Island. On his entry into the spiritual path, as expected, he was chassed, ridiculed and insgated by his relaves and friends. Ignoring everything he went forward resolutely. In that crisis, the posive approach of his mother and well-wishers were his sole consolaon. As the opposion became severe some of his followers were physically injured. Gradually many of his relaves kept away from him. Given in to his mother’s compelling advice, he entered into a re-marriage aer fourteen years. Thus he got married to Sayyida Aysha Aaa Beevi, the daughter of Sayyid Ibrahim koya Thangal, a nave of Karakkad Puthiyapurayil Sheikh Abubacker Qabeela and Tharammal Sayyida Koyamma Beevi. Sayyida Aysha Aaa Beevi was the grand-daughter of Thangal’s father’s sister. Of this conjugal relaonship were born ve children; Sayyid Hamid Mashhoor Muthukoya Thangal, Sayyid Muhammed Mashhoor Kunhikoya Thangal, Sayyid Mashhoor Pookoya Thangal, Sayyida Fathimathul Zuhra Imbichi Beevi and Sayyida Aysha Beevi. Of the siblings Sayyid Mashhoor Pookoya Thangal departed when he was young. 20 1- Murabbi : one who holds the highest posion in spirituality

Mashhoor Mullakoya Thangal & Vadakara

Sheikh Thangal’s mother and brothers lived with his family in the house where he was born and brought up. Aer his marriage he purchased a piece of land with a house in the vicinity of his ancestral house. Then he shied to the new house along with his mother and family. His mother Sayyida Amina Aaa Beevi passed away on Saturday, 17th August 1940 (A.H 1359 Rajab 12). Her nal resng place is at the burial ground in Thayengadi Sheikh Juma Masjid. He bought his ancestral house, on which he had a right, aer paying an appropriate amount of money to all legal heirs. He demolished the building and constructed a Grand Mosque in its place. On Sunday, August 6th 1967 (A.H 1387 Rabi-ul-Akhir 29) the mosque was opened for worship with the Mid-day prayer (alZuhr) lead by Sheikh Thangal in the presence of a huge gathering comprising of disciples and prominent men among cizenry. The media covered this inaugural ceremony with great importance. This mosque is the well-known Masjidul Husna; years later set as the nal resng place of Sayyid Mullakoya Thangal and his wife Sayyida Aysha Aaa Beevi. His enemies conspired overtly and covertly against him. Somemes even his relaves were pawned in moves against him. His adversaries led a case in the court dispung his ownership of Cheruseethi Thangal’s Makham and the property adjacent to it. As the circumstances became more unfavourable he le the house in Thayengadi and moved to Baithul Ayshabi at Karimpanapalam, Vadakara on Thursday, January 31, 1974 (1394 Muharram 7). The peon, however, was based on weak arguments over Sheikh Thangal’s permanent ownership of the Makham, the nal resng place of Cheruseethi Thangal who was his grand sire. The possession and ownership of the Makham and everything about it were inherited by the male descendants of Cheruseethi Thangal’s lineage. However, this legally accepted pracce was broken in between due to some special circumstances.

21

Mashhoor Mullakoya Thangal & Vadakara

On February 26, 1879 a judgement given by the North Malabar District court made a selement regarding this case in the life me of Sheikh Thangal’s father, Sayyid Abdullah Mashhoor Thangal. The court, aer a careful scruny of the hereditary lineage of Cheruseethi Thangal from the me he came from Hadhramaut and seled in Vadakara, spanning over ve generaonsin two centuries, gave the verdict that Sayyid Abdullah Mashhoor Thangal undoubtedly is the righul owner of the Makham and everything about it. Aer the demise of Sheikh Thangal’s father, the Makham and its aairs were undertaken by Sheikh Thangal. His adversaries with vested interests once again declined his legal ownership and started to contrive against him, which paved the way for fresh ligaon led against him. This case was nally seled on August 17, 1982 with the verdict from the Honourable High Court of Kerala in favour of Sheikh Thangal. The court ascertained the ownership of Sheikh Thangal over the Makham and its property as absolute. In the judgement, the court had chiey considered the ruling given by the Sub Court of North Malabar District in the year 1879. The court instructed that a copy of this case should be retained in the Archaeological Department of Kerala government. The media published the court’s judgment with great importance.

22

Mashhoor Mullakoya Thangal & Vadakara

News report

A JUDGEMENT THAT SIGHTED THE ‘INSIGHT’ Our correspondent Kochi: The case fought by the Thayengadi family of Vadakara for the ancestral property had prompted the High Court to turn the dusty leaves of history.

with Arabs, Jusce K. Sukumaran agreed with Dr. Johnson that a beaufully formed hand is a necessary asset for a copy writer (Gumasthan).

Sayyid Mullakoya Thangal is the latest link in a family tradion since Cheruseethi Thangal had arrived and started living in Vadakara.

Jusce Sukumaran expressed his regret for the deteriorang historical documents in the sub court due to non- availability of space, and no necessary steps

Though

the

appeal

given

against the verdict that was in favour of Sayyid Mullakoya Thangal from the Sub Court was declined by Jusce K. Sukumaran, the century old documents scrunized by the court paved the way for an exhausve judgement. A judgement related to this house from North Malabar District Court given on February 26, 1879 by the then District Court Judge, J.W. Read, was given as a submission to this case in the Honourable High Court. This judgement sheds light on the relaonship between Arabs and Malabar from an early me. On seeing the aested copy of Read’s judgement that included informaon about the matrimonial relaonships as well as others like the relaonship Kerala have had 23

being to protect them in a propertaken manner. “History sleeps in them and they have insights to yesterdays.” The court expressed its hope that the government would take necessary steps to protect these documents and subject them for research instead of leng them get destroyed without anyone nocing it. “A copy of the judgement should be send to the Chief Secretary,” stated Jusce Sukumaran. (August 18, 1982Malayala Manorama)

Mashhoor Mullakoya Thangal & Vadakara

With the change of residence to Bythul Ayshabi House, Karimpanapalam, people thronged his place in great numbers. They came seeking soluons for their problems at the feet of Sayyid Mullakoya Thangal. His consoling words relieved them of their pain and they returned in contentment and peace. Many seekers in pursuit of a spiritual master and guide came from far and wide places for his blessings. His disseminaon of knowledge was not in the form of lectures and discourses rather he elicited quesons from the audience on fundamental and necessary disciplines of knowledge. He replied to them with composure in interacve sessions. The quest for knowledge usually begins with quesoning and exploraon. He was contented with explorave mode of learning; therefore, he encouraged the audience to ask quesons in plenty. Even to the most complex and in-depth quesons, he answered with ease and spontaneity. His simple and short style of answering was mesmerizing. In a few words his discourses would touch the various facets of knowledge. He cleared the doubts of the audience with his words and with answers to quesons which were hidden and private. They were explanaons for the doubts of many who sought for an answer for long. During the me of knowledge disseminaon the aenon of the audience was focused on Sheikh Thangal. It was a usual pracce for some strange visitors from far o places to have short private meengs with Thangal and return immediately, and others who spend days on end in his holy presence. Some disciples grew curious over this collected incredible informaon. The visitors were scholarly men or siddhas mostly from Malaysia, Burma, Sri Lanka, Syria and Egypt etc. who visited Sheikh Thangal for receiving some rare and precious knowledge. Naves and foreigners, rich and poor, scholars and laymen, labourers and land lords, teachers and students, judges and lawyers, university professors and principals and other prominent gures came to his holy abode irrespecve of religious and class disncons. 24

Mashhoor Mullakoya Thangal & Vadakara

He disliked indulging in acvies that would undermine the self-esteem of a person. For mistakes and shortcomings, he never reprimanded or admonished anyone in public. His innocent and serene dealings aracted everyone. He made people aware about their failures in the sweetest manner without others nocing it. In his august gathering, he discouraged the temptaon for correcng aws, on the spot, in oraon or recitaon. Out of ignorance even if someone behaved rudely or disrespecully to him, the tolerance he had shown them was exemplary. He advised to forgive others at their failures. Sheikh Thangal was a versale genius, a scholar and a luminary in the realm of spiritual knowledge. In mental courage and virtue his life is an exemplary model. One day as Sheikh Thangal was imparng inner knowledge to a solemn gathering in an overcrowded room, people were standing at the door without a place to sit. They were carefully aending to the words, when a woman came and started saying something through the window. Since she couldn’t see him, she caught the window grill and stood on her toe. Poinng her right hand to Sheikh Thangal through the window, she started complaining rudely. Her rude manners, gestures and tone made those sing inside the room feel awkward. She connued her impudence in ignoring the silence in the presence of Sheikh Thangal who was disseminang knowledge on serious issues. Many lost their temper. Noise of discord set in and the audience started murmuring. If this situaon had happened elsewhere, she would have surely been asked to get out. Instead, much to the amazement of the audience, the revered master with overwhelming paence and generosity, smiled pleasantly to the woman and answered her in a few words. She was sased and returned. This greatness of his character- composed and matured behavior could be seen in many incidents. 25

Mashhoor Mullakoya Thangal & Vadakara

His wife, Sayyida Aysha Aaa Beevi’s each move was in accordance to Sheikh Thangal’s posion and manners. Grasping the massiveness of Sheikh Thangal’s followers and relaves, her atude and dedicaon in molding the home environment was adorable. She made suitable arrangements for hundreds of disciples who came to his gathering. Sayyida Aysha Aaa Beevi was vigilant in serving Sheikh Thangal ignoring her own illness. Even being a centenarian, Sheikh Thangal lived a life of good health for his age. Even though he had occasionally experienced ailments natural to old-age, he was never aected by any serious health problems. Meanwhile, in June 1982, his speech and right hand and leg movement got slightly impaired. By the end of June 1982 signs of arthris began to appear. While this state of illness connued, Sayyida Aysha Aaa Beevi unexpectedly departed from this world on Tuesday 6, July 1982 (A.H 1402 Ramadan 14) shortly aer the sunset. Her demise deeply wounded Sheikh Thangal’s dependents and disciples. On the following day, this noble wife was buried in Masjidul Husna Makham amidst a large crowd. Soon aer, arrangements were made for Sheikh Thangal’s treatment. His disciples were ready to do everything for the treatment. He was diagnosed in the most modern ways in Medical Science by eminent doctors. Since they found nothing serious, some medicines were prescribed for his health. On October 17, 1984 (A.H 1405 Muharram 21) Wednesday, the renovaon of Sheikh Bukhari (Q.S) Thangal’s Makham was completed. The renovaon of Hijarathul Mubeen Juma Masjid at Karimpanapalam was completed and opened for prayer on Thursday, August 6, 1987 (A.H 1407 Dul Hajj 10) Mosques and spiritual centres were built at many places with his eort. Sheikh Thangal composed Mashhoor Muhiyadeen rab himself.

26

Mashhoor Mullakoya Thangal & Vadakara

In the beginning of the year 1987, old age ailments and redness started increasing in him, but he connued to listen to the woes and pleas of his disciples and dependents ll the end of October by regulang me. He used to console and send them back. In spite of his redness he connued disseminang knowledge to his disciples. His food habits were not according to his physic but it was very moderate. Owing to illness more restricon was brought on food consumpon. In the last week of October (1408 beginning of Rabi-ul-awwal) the exisng daily roune began to change. His health gave way to disease. Instrucons went to relaves and friends to come to him. All came without delay. Sheikh Thangal woke up and sat down; addressing them he gave some instrucons and advice. “I am bidding farewell to this place. Everyone must live in mutual love, co-operaon harmony that is what I like.” Though many broke down inand tears with a and heavy heart, Sheikh Thangal consoled them with a smiling face. At this juncture, his dependents and disciples occasionally prompted him to have some food. He told them, “You must give me food only if I ask you for it. Please do not compel me to have food. You don’t know about my condion.” Since then, they gave up their aempt to do so. Aer that, he asked for food once or twice and was given accordingly. People used toMany visit him visitors in large numbers. spentconnuously. days on end Everyday in his abode or incame the vicinity. Anxiety and turbulence reected on everyone’s face. Sheikh Thangal connued in a state of rest as if he was in a slumber. On the contrary, there seemed to be a change in the exisng situaon on Friday, 4th December. That day visitors came more than on usual days. All who beheld him became extremely anxious but at the same me there were moments of relief as well. He observed everyone with open eyes. As a result, those who saw him on that day returned with happiness. Aer many days, the experience of having found Sheikh Thangal in that state, gave joy and peace to everyone who saw him on that day. 27

Mashhoor Mullakoya Thangal & Vadakara

On 5th December 1987 (1408 Rabi-ul-akhir 13) Saturday at 5 O’clock in the evening that divine soul departed from this world. His demise was on his birthday which is indeed a rare fortune. His nal resng place is Masjidul Husna Makham which was built aer demolishing his ancestral ‘Aanantavide’ house where he was born. His demise was on the same day of the demise of Sheikh Muhiyadeen in whose name Sheikh Thangal conducted ‘Aandu Nercha’(Uroos Mubarak) every year. On hearing the sad news disciples, relaves and thousands of others from all parts of the land thronged the master’s house at Karimpanapalam. Early next morning the same situaon connued. The media covered the news with great signicance. By Sunday aernoon the enre place was ooded with people and vehicles. 1 Prominent men of the society paid homage to the ‘Janaza ’. Disciples, dependents and thousands of others parcipated in the funeral procession to Thayengadi. 2

Kozhikode Valiya Qasi Marhoom Sayyid Ahamed Shihabudeen Imbichi Koya Thangal and Panakkad Sayyid Hyderali Shihab Thangal led the funeral prayer at Hijarathul Mubeen Juma Masjid, Karimpanaplam at 5 O’ clock in the evening. A massive crowd comprising of disciples, relaves and the general public at large took part in the funeral prayer. Aer the prayer his holy physical body was buried next to his wife, Sayyida Aysha Aaa Beevi in Masjidul Husna Makham.

The Family of Sheikh Thangal Sheikh Thangal begot two sons and two daughters from his rst wife Sayyida Kunhaa Beevi. Out of four children, excluding Sayyida Koyamma Beevi everyone died much early. Sayyida Koyamma Beevi got married to the son of Thayyil Sayyid Aakoya Thangal, Sayyid Cherriya Mullakoya Thangal who was a noted public gure of Vadakara. In 1952 Sayyid Cheriya Mullakoya Thangal and in 1991 his wife Sayyida Koyamma Beevi passed away. Both of them rest in peace at the burial ground in the premises of Thayengadi Makham. 1- Janaza : Holy physical body 2- Qasi : a high priest

28

Mashhoor Mullakoya Thangal & Vadakara

Aer the demise of his rst wife, Sheikh Thangal begot ve children from his wife Sayyida Aysha Aaa Beevi, three sons and two daughters. Of the siblings, Sayyid Mashhoor Pookoya Thangal died young. Sayyid Hamid Mashhoor Muthukoya Thangal, Sayyid Abdulla Mashhoor; called Sayyid Muhammed Mashhoor Kunhikoya Thangal were the sons and Sayyida Fathimath Zuhra Imbichi Beevi (N.M 1), 2 Karimath Sayyida Aysha Beevi (N.M) were the two daughters. The elder son Sayyid Hamid Mashhoor Muthukoya Thangal and the second son Sayyid Muhammed Mashhoor Kunhikoya Thangal received the ancestral right to Tariqa (path of Su Order) from their father Sayyid Mullakoya Thangal and they give disciplehood to those who seek the spiritual path. All those acvies undertaken by Sayyid Mullakoya Thangal like oerings, protecon of mosques and Makhams are carried out by the two sons very well. Sayyid Muthukoya Thangal lives in his house at Edodi, Vadakara with his wife and children. His wife is Sayyida Sheikha Beevi. Sheikha Beevi is the daughter of his uncle Sayyid Zain Koya Thangal of Thekkemalikapurayil Sheikh Abubacker Qabeela and Othoyoth Sayyida Koyama Beevi of Sayyid family residing near the ancient mosque at Nadapuram. Sayyid Muthukoya Thangal admirably conducts the aairs of Masjidul Husna built by Sheikh Sayyid Mullakoya Thangal and the Makham adjacent to it. He is involved in issues related to public aairs as well. Following the footsteps of in hismedical father profession the secondand sonresides Sayyidin Kunhikoya Thangal is engaged the house at Karimpanapalam. He married Sayyida Asma Muthu Beevi of a renowned Sayyid family in Ponnani. She is the rst daughter of Valiyajarathingal Sayyid Muhammed Hydrose Kunhikoya Thangal and Sayyida Mulla Beevi Sahreefa of another well-known Veom Pokkiriyakam family of Ponnani. The elder daughter Sayyida Fathimath Zuhra Imbichi Beevi was married to Sayyid P.M. Pookoya Thangal of Panakkad Shihabudeen family. He was the nephew of the famous Panakkad Sayyid P.M.S.A Pookoya Thangal. The family is residing in their house at Edodi, 29 1- NM : their grave is sanced by spiritual light

2- Karimath: One who has greatness in her

Mashhoor Mullakoya Thangal & Vadakara

Vadakara. Sayyida Imbichi Beevi passed away on May 18, 2015 (1436 Rajab 30). She lies to her nal resng place in Masjid ul Husna Makham next to her father, mother and her daughter, Sayyida Bushra Beevi who passed away earlier. Sayyida Imbichi Beevi’s husband Sayyid P.M. Pookoya Thangal passed away in 1994. His nal resng place is the burial ground of Panakkad Sayyids. The second daughter Karimath Sayyida Aysha Beevi was born on Saturday, the rst of Rabi-ul-Akhir in 1374 Hijri year (27 November, 1954). Her speech, acon and life resonate the meaning of Majdhoob, another name of Mashhoor Qabeela. Experiences recount that many things formed in her subconscious mind, when expressed came true. Her deeds, words and expressions evoked awe and wonder. She reigned in the highest order of spirituality from whom many supernatural wonders had happened. Many bore witness to such incidents. She connued in this state ll the end of her life. On January 12th, 2016 (A.H 1437 Rabi-ul-akhir 1) Tuesday, she departed from this world. Her demise was on the same day of her birth. She lies in her nal resng place in Thayengadi Masjidul Husna Makham next to her father. Her greatness is magnied in the fact that she had departed in the very same holy month in which her venerated father, Sayyid Muhammed Mashhoor Mullakoya Thangal and Sheikh Muhiyadeen Abdul Qadir Jilani shed their mortal coil. A moulid1 in her name was wrien by P.T Abubacker Moulavi, 2 Oapalam and a ‘mala ’ extoling her life and miracles was compiled by Moidu Master Vanimel.

Miraculous powers The term ‘Waliyy’ is coined from its Arabic root word ‘Wilayath’. Waliyy means people who are close to God. Dierent supernatural powers appear in various ways, from sublime souls, who have reached spiritual heights through the purity of their life. Many such things have been said or recorded about Sayyid Mullakoya Thangal. 30 1- Moulid : Verses wrien in praise of a great spiritual being. 2- Mala: Verses of praise

Mashhoor Mullakoya Thangal & Vadakara

Thangal could speak the private aspects of his visitors who approached him with dierent problems, even before they said anything to him. It is recorded that he oen explained the visions that people had in their dream. Many childless couples were blessed with children on account of his prayer. One of his disciples explained how Thangal had once appeared before him when he sat in meditaon before the pulpit (mimber) of a mosque aer the morning obligatory prayer. In another incident a merchant went to Kannur for selling pepper. He had complete faith in Sheikh Thangal’s extraordinary powers. While he was returning home alone, with an amount of money from the business, a group of bandits followed him in the darkness of the night. Shuddering in fear he ran to the roof top of a nearby mosque and hid himself for safety. The bandits who followed him connued to bother him. No way out, in desperaon he yelled “Ya Gauz Muhiyadeen” and jumped from the mosque’s top. Much to his surprise, he felt no pain or bruise. Geng up on his feet he saw the pleasant sight of Sayyid Mullakoya Thangal and his renue walking along with a big lamp. He accompanied them to the next street. Reaching there, he turned around and looked but there was no one in the street. He got on the next bus to his nave place and connued the journey. He reached home safely. Next day morning he went to Sheikh Thangal’s holy presence and explained what had happened. To this Thangal said, “They are all within the super natural1 powers of Gauz ul A’alam Muhiyadeen Sheikh, the king of Aarifs .” On another occasion one of Sheikh Thangal’s dependents rented his house to a person. At the end of the contract period, he asked the man to vacate the house. At this the tenant not only abused him but also tried to inict physical injuries through gangsters. With no way out to resolve the problem he came to Sheikh Thangal and explained his plight. Sheikh Thangal said, “Surely God would help you. I would send someone with you as a mediator to talk on your behalf, if the case is sll not seled then surely God’s army would be sent to your aid.” 31 1- Aarif : One who has spiritual knowledge

Mashhoor Mullakoya Thangal & Vadakara

In response to Thangal’s instrucons, both of them mediated a talk with the tenant but he didn’t budge an inch from his previous stand. As they were talking, buzzing of bees was heard at a distance. Out of the blue came a swarm of bees, the crowd split apart and ran hither and thither in panic. On the backdrop of this unnatural happening, the mediators asked the person to vacate the house, subsequently the problem was solved. Many years ago, two men from the Kurnool district of Andhra Pradesh came to the holy abode of Sheikh Thangal. One was a school teacher and another was a college lecturer. Hitherto they didn’t have any relaonship with Kerala. In the middle of a conversaon when one of the visitors was asked about the cause of their arrival. His explanaon was truly amazing. “Some years back I had a dream. I saw a man with extraordinary disposions. I was immensely inuenced by the vision and became anxious to meet the person and know his whereabouts ever since then. Accidently, I got some clues from a person and reached here. When I came here, the same person of my dream in the same are was in front of me.” Poinng to some portals in the surroundings he said that he had seen all those in his dream. “My sasfacon to behold Sheikh Thangal and to fulll my goal is boundless.” The visitors spent a few days there and returned aer receiving advice and guidance from Sheikh Thangal to their 1

enre spiritual contentment. A eulogy, ve-baith Mashhoor Moulid in the name of Sayyid Muhammed Mashhoor Mullakoya Thangal is compiled by P.T. Abubaker Moulavi of Oapalam and another three-baith Mashhoor Moulid was prepared by Sheikh Thangal’s son Sayyid Muhammed Mashhoor Kunhikoya Thangal. The great poet Moidu Master Vanimel had eulogised the miracles of Sheikh Thangal in his compilaon ‘Mashhoor Mala‘.

32 1- Baith : poetry of praise

Mashhoor Mullakoya Thangal & Vadakara

33

Mashhoor Mullakoya Thangal & Vadakara

34

Mashhoor Mullakoya Thangal & Vadakara

Sheikh Sayyid Mullakoya Thangal’s Mashhoor Qadiriyya Tariqa lineage 1. Sheikh Sayyid Muhammed Mashhoor Mullakoya Thangal (Q.S) 2. Their Sheikh, Bukhari Al Arifubillah Noor-ulThangal Muwahideen Muhammed Muthukoya (Q.S) Sayyid 3. Their Sheikh, Sayyid Shiekh Muhammed Jalaludeen Bukhariyyil Qadiri [Sayyid Bukhariyyil Qadiri](R) 4. Their Sheikh, Sayyid Sheikh Muhammed-ul Qadiri [R] 5. Their Sheikh, Sayyid Qutub Zaman Yousaf-ul Qadiri [R] 6. Their Sheikh, Al Arifubillah Hamid-ul Qadiri [R] 7. Their Sheikh, Sayyid Ahamed-ul Qadiri [R] 8. Their Sheikh, Al Arif-Billah Sayyid Yousaf-ul Qadiri Ibn Sayyid Muhammed Qasim [R] 9. Their Sheikh, Sayyid Abdurahman [R] 10. Their Sheikh, Sayyid Muhammed [R] 11. Their Sheikh, Sayyid Hussain [R] 12. Their Sheikh, Sayyid Ali [R] 13. Their Sheikh, Sayyid Ahamed [R] 14. Their Sheikh, Sayyid Salih [R] 15. Their Sheikh, Sayyid Thaha [R] 16. Their Sheikh, Sayyid Yaseen [R] 17. Their Sheikh, Al Alimul-Allamah Sayyid Sharafudeen [R] 18. Their Sheikh, Sayyid Thajudeen [R] 19. Their Sheikh, Al Fakheer Sayyid Noorudeen [R] 20. Their Sheikh, Al Arifubillah Sayyid Jalaludeen [R] 21. Their Sheikh, Sayyid Zainul Abid [R] 35

Mashhoor Mullakoya Thangal & Vadakara

22. Their Sheikh, Alhadi Sayyid Shiekh Shamsudeen Nasri [R] 23. Their Sheikh, Haz Abdurasaque [R] (He was a great scholar, the most renowned among Gauz ul A’alam’s children. Gauz ul A’alam himself was his teacher. He 1

2

is a famous Faqih of Hambali Madhab who was educated under dierent teachers. He was a man of great endurance, generous, cauous and an ardent worshipper. He had a deep knowledge in Hadiz. He was the beloved son who had emulated Gauz ul A’alam’s work ‘Fatheh-al-Ghaib.’He was born in Hijri year 528, Dul Qa’dah and he departed in 603 Shawwal. His tomb is situated at Baabul Harb in Baghdad. ) 24. Their Sheikh and Father A’Sheikh Qutb Al-Akthab A’alam Muhiyadeen Abdul Qadir Jilani [Q:S]

Gauz ul

(born in Hijri year 470 in Jilan. Departed in 561 Rabiyul Akhir 11 C.E 1077-1165) 25. Their Sheikh, Sayyid Abu Sayeed Ibn Aliyyil Mubarakil Maqsumi [R] (He was the spiritual master of Mohiyudeen Sheikh. He departed in Hijri year 513 in Baghdad. He was laid to rest next to the tomb of Imam Ahamed (R) 26.

Their Sheikh, Hazrat Sayyid Abul Hasani Aliyyil Kurashiyyil Mukkari (Hankhari) [R] (He was born in a place called Hangar, Mosul in Iraq in Hijri year 409 (1018 C.E). He was a mulfaceted scholar. His demise was on the 1st of Muharrum in Hijri year 486 (February 1, 1093 C.E) in Baghdad.)

27. Their Sheikh, Hazrat Qutub ul Awliya Sayyid Abul Farahi Muhammedutharthusi [R] (He was born in Syria. He was a great being who held a sublime everlasng graceful posion in the path of spirituality. He departed on Sha’ban 3, Hijri year 447 (October 28, 1055 C.E). He was laid to rest at Tartus in Syria.) 36 1- Faqih : a scholar in Islamic jurisprudence 2- Madhab : opinions by scholarly men qualied to conduct research

Mashhoor Mullakoya Thangal & Vadakara

28. Their Sheikh, Sayyid Imam Abdul Wahid Tamimi [R] (He was born in Yemen in Hijri year 227, Rajab 22 (May 7, 842 C.E). Aer spreading the precious gem of knowledge to the world, he departed on Jamad-ul-Akhar 9 in Baghdad.) 29. Their Sheikh, Imam Adil Sayyid Abdul Azeez Yemani [R] (He was born in Yemen on Shawaal 3, Hijri year 200 (May 15, 816 C.E). He departed on Dul Hajj 11, Hijri year 332 (August 4, 944 C.E). His nal resng place is in Yemen.) 30. Their Sheikh, Al Arif-Billah Sheikh ul Mashaikh Abubacker Shibili [R] ( He departed in Hijri year 334, Dul Hajj on Friday night at the age of 87. He is laid to rest in Ahlamiya Mahal in Baghdad, next to the tomb of Abu Hanifa (R) 31. Their Sheikh, Sultan ul Awliya Va’thayifathul-Suyyah Havaja Abul Qasim Junaid al Baghdadi [R] ( Departed in Hijri year 298 at the age of seventy. He is laid to rest in Shunissiya next to the master Siriyyinal Siqthi’s (R) tomb. Many miracles had appeared from him. They are recorded in the Arabic texts Nushathul Majalis and Al Bidaya) 32. Their Sheikh, Sayyid Thajul Awliya Siriyyinal Siqthi [R] (He was born in Hijri year 155. He departed in Hijri year 253 on 6th Ramadan, Tuesday aer Subahi. He was laid to rest in the famous Kabristan (graveyard) Shunisiyya which is situated at some distance from Baghdad city. This Kabristan is menoned in many Islamic texts. This place which consists of thousands of Qabar is the nal resng place of many great beings. There is a Maqbara here with a green Kubba. He is buried in that Maqbara. Muhammed Namiq Basha, the Governor of Baghdad renovated this Maqbara in 1629 C.E and it was again elaborately constructed in 1977 C.E. ) 33. Their Sheikh, Al Arifubillahi Ma’ruf il Karkhi [R].

37

Mashhoor Mullakoya Thangal & Vadakara

(He was born in a place called Kharg near Baghdad. He departed on Hijri year 200 in Baghdad. His nal journey immersed Baghdad and the enre Awliya community of the world in deep sorrow. His Durga Sherif which is situated in the Tudair open ground in the west of Baghdad is a famous pilgrim centre.) 34. Their Sheikh,Sayyiduna Al Imam Aliyy Ibn Moosa Rila [R] (He was the most eminent among the sons of Moosal Qalim. He was born in Hijri year 148 in Medina. He was known by the name Aliyul Rila. Many miracles are recorded in the name of Moosal Rilla departed in the month of Safar in Hijri year 203. Aliyul Rila’s Maqbara is a one of the most famous pilgrim centres of modern Iran. ) 35. Their Sheikh, Sayyid Imam A’alam Moosal Qalim [R]. (He was born in Hijri year 128 in Abava near Mecca. His father is Jaer Sadique and mother is Hamida. Many miracles had happened from him. He departed at the age of 54 in Baghdad in Hijri year 183, Rajab. His Maqbara is situated in a region called Qalimiya, blessed with natural beauty in the west of River Tigris.) 36.

Their Sheikh and Father Hazrat Imam Sayyid jafar Sadiq [R] (He was born in Medina Sherief on Rabi-ul-Awwal 14 in Hijri year 80 (May 20, 699 C.E), Monday. He was a scholarly being with a reservoir of spiritual knowledge. He departed on Rajab 15 in 148 Hijri year. His nal resng place is Jannathul Bakhiya.)

37. Their Sheikh and Father Imam Sayyid Muhammed Bakhir [R] (He was born in Hijri year 57 (677 C.E) in Medina. He aained a great posion in spirituality. His wafath was on Dul Hajj 7, Hijri year 115 (January 28, 733 C.E). His nal resng place is Jannathul Bakhiya Makham. ) 38. Their Sheikh and Father Imam Sayyid Zainul Abideen [R] (He was born on of Sha’ban 5, Hijrigenealogy. year 38 in Medina as aaperfect representaon Ahal-baith He was great 38

Mashhoor Mullakoya Thangal & Vadakara

spiritual being and a scholar. His demise was on Muharrum 25, Hijri year 95 (October 20, 713 C.E). His nal resng place is in Medina.) 39. Their Sheikh and Father Imam Sayyid Hussain[R] (He was born on Sha’ban in the Hijri year 4 (January 10, 626 C.E) in Medina. He was a great being, a man of great deeds. He departed on 10th Muharrum, Hijri year 61 (October 10, 680 C.E) at the age of 54.) 40. Their Sheikh and Father Amir al Mu’mineen Ali Ibn Abithalib [K:W] (He was born in Mecca in 601 C.E. He was the most precious star among the Sahaba. He departed on January 29, 661 C.E. in Kua in Iraq. ) 41. Their Sheikh is Nabiyyuna Sayyid Muhammed Mustafa [S: A] (He was born as a blessing to the enre world in Hijas, Mecca in 570 C.E. He departed from this world on Monday, Rabi-ul-Awwal 12 in Hijri year 11 (June 8, 632 C.E.))

39

Mashhoor Mullakoya Thangal & Vadakara

Sheikh Sayyid Abdurahman Mashhoor Thangal (Q.S)

Thayengadi Makham is the nal resng place of Wahidudheen Sayyid Abdurahman Mashhoor Thangal who started Mashhoor ancestral lineage in Kerala. Thayengadi ancestral house is an unforgeable name in the spiritual propagaon and in the renaissance of Kerala. Hadhramaut in Yemen is the root of srcin of the most Prophec families of Kerala. Sayyid Abdurahman came to Kerala from the city of Tarim near Hadhramaut. It was a me when Zamorins and Muslims maintained a strong relaonship that the most Prophec families came to Malabar and became permanent residents. The regimes whole-heartedly welcomed and facilitated them with whatever requirements they had. This fostered religious fraternity in Malabar and paved the way for the growth of Islam. With the coming of Sayyid families from Hadhramaut and Bukhara to Malabar in the 15th century, changes began to happen in the religious life of Muslims: Su path started spreading in Kerala. Durga sheri, Malas (compilaons of songs) and moulids became part and parcel of Muslim way of life. Spiritual life came to fore. 40

Mashhoor Mullakoya Thangal & Vadakara

Sayyids (Prophec family) greatly inuenced not only the life of Muslims in Malabar but also the public life and trade as well. It was these classes of people of Arab srcin who gave the leadership to the an-colonial struggles as well as the Kerala Renaissance Movement. They also came forward and stood for the emancipaon of the underdogs. Many Sayyid families crossed the Indian Ocean and reached here from Hadhramaut as spiritual campaigners or traders. Sayyid Cheruseethi Thangal and family,Sayyid Mashhoor family of Vadakara, Sayyid Jifri family of Kozhikode, Sayyid Hydrose family of Ponnani, Sayyid family of Valapaanam and Sayyid family of Mamburam were among thirty and odd families who came to Malabar. Sayyid Abdurahman Sakkaf, their son Sayyid Abubacker Sakaran, their son Sayyid Ali, their son Sayyid Abdurahman, their son Sayyid Ahamed Shihabudeen’s descendants are Mashhoor Qabeela. Mashhoor which has a prominent place among the Sayyid genealogy has a descripve name Majdhoob. This name has come because of worship and pracces that come alive with divine presence that leads to speedy spiritual salvaon. Sayyid Abdurahman Mashhoor Thangal was born in A.H 1101 (1690 C.E) in Hadhramaut. Aer the compleon of Educaon there, he came to Malabar and seled in Vadakara in A.H 1121 (1710 C.E) at the age of twenty. His father is Sayyid Mohammed Mashhoor Hadrami. Sayyid Abdurahaman Mashhoor Thangal alighted at Vadakara, following the footsteps of his mother’s brother and spiritual master Sayyid Zain Hamid Cheruseethi Thangal, who came and seled in Vadakara many years back. Cheruseethi Thangal’s daughter Sayyida Ayshabeevi, born of his Yemeni wife Sayyida Khadeeja Beevi came of marriageable age. It was decided earlier that she should be married to Sayyid Abdurahman Mashhoor of Yemen. The marriage was xed among an august gathering comprising of prominent men from cizenry, scholars and tribal heads. Sayyid Abdurahman Mashhoor, who was the nephew of Cheruseethi Thangal, was in Yemen at that me. 41

Mashhoor Mullakoya Thangal & Vadakara

As the wedding day came near, canopied pandal was set up along with other wedding arrangements. At last the wedding day came. People from near and far o lands who were invited started to come. Happiness dwelt on every face. Inside the house ladies, bride and those in the neighbourhood raised peals of laughter and whispered each other in private. In those days, marriages used to be at night. It was evening; the bride groom sll didn’t arrive. Laughter gave way to moments of anxiety. Pall of gloom spread on every face. They were in distress, except Thangal. Sing at a corner, he was enthusiascally engaging the visitors. Someme aer, Thangal instructed the elderly and dependents to move on to the beach in order to receive the bride groom. They were astonished. Nevertheless, happiness dawned on every face. A big gathering of local and tribal heads moved on. On reaching the shore they were spellbound to see an unusual sight. Over the waves, glistening in the golden rays of the seng sun, seated on a special prayer mat (musalla), Abdurahman Mashhoor, was driing towards land and alighted the shore from the east. Beholders felt resplendence of joy. The bride groom was welcomed respecully and accompanied with much gaiety. The wedding was auspiciously conducted. Clad in long white robe with turban on head, his dressing style was typically in keeping with Arab tradion. He led a life based on spiritual convicon [Taqwa]. He was iniated to Qadiriyya Tariqa by Sayyid Zain Hamid Cheruseethi Thangal, his mother’s brother. Aer Cheruseethi Thangal’s demise, Abdurahman Mashhoor Thangal became a master of Qadiriyya Tariqa. 1

In order to erect a ‘Tabooth ’ at Cheruseethi Thangal’s Makham, his disciples from Thiruvananthapuram made one, and oated it in the sea, with the intenon that it would reach Vadakara. History teses the fact that the ‘Tabooth’that was aoat reached the shores of Vadakara. It was collected and erected at the Maqbara on receiving instrucons from Sayyid Abdurahman Mashhoor Thangal. It is that very same ‘Tabooth’ that exisits to this day at the Maqbara. 42 1- Tabooth : A wooden structure used at tomb

Mashhoor Mullakoya Thangal & Vadakara

Once Sayyid Abdurahman Mashhoor Thangal asked the owner of an elephant to spare it, in order to let it parcipate in an anniversary feast (Uroos), held in commemoraon of Sayyid Cheruseethi Thangal at Maqbara every year on the 17th of Jamad-ul-Awwal. The owner informed that he couldn’t spare the elephant since it was at work in the mountain. On the anniversary day morning, the elephant trumpeng in a state of frenzy ran all the way down the mountain. On reaching the Thayengadi Makham, the elephant plunged its tusks in the soil in the yard of the Makham announcing its arrival. It showed willingness to return only aer parcipang in the celebraon to its culminaon. This incident is recorded in the documents of the Makham. Sayyid Abdurahman Mashhoor Thangal was a highly respected man and generous to all irrespecve of any religious or class disncon. A large facon of people was aracted to spirituality due to his divine exuberance. This truthful life aer imparng the light of knowledge to the hearts of many thousands culminated on Monday, 25th Ramadan, 1189 (November 19, 1775 C.E) in the morning at the age of 85. His ‘janaza’ was buried at Thayengadi Makham. Believers consider it 1 holy to perform ‘ziyara ’ at his Makham every year between 25th Ramadan and 1st Sha’waal. Irrespecve of any male or female disncon many thousands visit here for ‘ziyara’. His wife Sayyida Aysha beevi and Sayyid Zain Hamid Cheruseethi Thangal are buried in the same Makham. Sayyid Abdurahman Mashhoor Thangal’s only son Sayyid Mohammed Mashhoor was very famous. Since he had proved his eminence in various elds, he was praised as ‘Jamaludheen’ by his father and others. Aer the demise of Sayyid Abdurahman Mashhoor Thangal, his son Sayyid Mohammed Mashhoor received the right to tariqa. He was the righul heir of the Thayengadi Makham who looked aer its aairs. Sheikh Sayyid Mohammed Mashhoor Mullakoya Thangal is his descendent. Mashhoors have always been in perfect unison with Susm, which is the spiritual 43 1- Ziyara : Vising tombs

Mashhoor Mullakoya Thangal & Vadakara

path of Islam. Most of them held the stature of a master of various Su tariqa. The forefathers of Sayyid Abdurahman Mashhoor carried out spiritual leadership and medical profession at once. Following that great path their descendants sll connue the tradion to this day.

Sayyid Abdurahman Mashhoor’s genealogy 1. Sayyid Abdurahman Mashhoor Mashhoor

2. Sayyid Muhammed

3. Sayyid Ahamed Shihabudeen

4. Sayyid Ali Hyder

5. Sayyid Muhammed Jamaludeen 6. Sayyid Ahamed Shihabudeen 7. Sayyid Abdurahman

8. Sayyid Ali

9. Sayyid Abubacker

Sakaran 10. Sayyid Abdurahman Sakkaf Mouladhaveela 14.

Sayyid

11. Sayyid Muhammed

12. Sayyid Ali Hyder Muhammed

13.

Sayyid Alavi

Fakheeh-el-Mukadami

Thurbah

15. Sayyid Ali Ba’Alavi 16. Sayyid Muhammed Sahib-ul-lafar (Mirbath) 17.

Sayyid

Ali

Sahib

19. Sayyid Muhammed

Hali-el-Qisam

20. Sayyid Alavi

22. Sayyid Ahamed Muhajir

18.

Alavi

21. Sayyid Ubaidullah

23. Sayyid Issal Nukaib 24.Sayyid

Muhammed 25.Sayyid Aliyyinil Kuraili (Areelh) Sadiq

Sayyid

27. Sayyid Muhammed Bakhir

26. Sayyid Ja’far

28. Sayyid Zainul Abideen

29. Sayyid Imam Hussain 30. Sayyidath Fathimath-ul-Bathul Zoujath Sayyid Imam Ali Ibn Abithalib

31. Sayyiduna Muhammed

Musthafa [S:A]

Sayyid Abdurahman Mashhoor’s Qadiriyya Tariqa lineage 1. Sheikh Sayyid Abdurahman Mashhoor Hamid Cheruseethi Thangal

2.Sheikh Sayyid Zain

3. Sheikh Sayyid Abdurahman

al-Hydrose 4. Sheikh Sayyid Ali Ibn Hussain-al-Hydrose Hadrami 44

Mashhoor Mullakoya Thangal & Vadakara

5. Sheikh Sayyid Abdurahman-al-Hydrose Hadrami Sayyid Ali Ibn Abdullah-el-Hydrose

6. Sheikh

7. Sheikh Sayyid Ahamed

Shihabudeen 8. Sheikh Sayyid Abdullah Afeefudeen

9. Sheikh

Sayyid Hussain Hishamudeen 10. Sheikh Sayyid Sherif Noorudeen 11.Sheikh Sayyid Abubacker Ibn Abdullah-el-Hydrose Adaniyy 12. Sheikh Sayyid Jamaludeen Muhammed Ibn Umar ul Hadrami 14.

13.

Sheikh

Sheikh Sayyid Muhammed Ibn Mas’ood-ul-Ansari Sayyid

Kazi

Muhammed

Ibn

15.Sheikh Sayyid Muhammed Ibn Abubacker Ismail Jabrani

17.

Sayeed

Thibiri

16.Sheikh Sayyid

Sheikh Sayyid Sirajudeen Abubacker

18. Sheikh Sayyid Muhiyadeen Ibn Ahamed

19. Sheikh Sayyid

Abubacker Ibn Muhammed Nayeem 20. Sheikh Sayyid Muhammed Ibn Ahamed-ul-Asadiyy 21. Sheikh Sayyid Muhiyadeen Abdul Qadir Jilani 22. Sheikh Sayyid Abu Sayeed Ibn Aliyyil Mubarak-el-Maqsumi 23. Sheikh Sayyid Abul Hasani Aliyyil Kurashiyy-el-Mukkari (Hankhari) 24.Sheikh

Sayyid

Abul

Farah-el-Muhammed

25. Sheikh Sayyid Abdul Wahid Thamimi Azeez Yemani

28.Sheikh

29.Sheikh Sayyid Siriyyinal Siqthi

30. Sheikh Sayyid Mahruf-el-Karkhi Moosa Rila

26.Sheikh Sayyid Abdul

27. Sheikh Sayyid Abubacker Shibili

Sayyid Junaid-al-Baghdadi

Tharthusi

31. Sheikh Sayyid Ali Ibnw

32.Sheikh Sayyid Moosa-al-Qalim

33. Sheikh Sayyid

Ja’far Sadiq 34. Sheikh Sayyid Muhammed Bakhir 35. Sheikh Sayyid Zainul Abideen 36. Sheikh Sayyid Imam Hussain 37. Sheikh Sayyid Ali Ibn Abithalib 38. Sayyiduna Muhammed Musthafa [S:A]

45

Mashhoor Mullakoya Thangal & Vadakara

Sheikh Sayyid Zain Hamid Cheruseethi Sayyid

Thangal (Q.S)

Cheruseethi Thangal was born in the city of Tarim of Hadhramaut which was a part of Yemen in the year 1669 (C.E) (A.H. 1080). He was acclaimed for his spiritual leadership, scholarly competence and a social reformer of great stature. His nal resng place is Thayengadi Vadakara. His full name is Sheikh Sayyid Zain Hamid bin Abdul Khair Abdullah Ba’ Alavi Cheruseethi Thangal. He is also menoned as Muhammed Bin Hamid in some documents. He grew up with many disposions- good demeanor, virtuous character and excellent traits. He alighted at Kerala with his brother Sheikh Sayyid Jamaludeen Muhammudul Wahthi in Hijri year 1113 (1701 C.E). They came to Thiruvananthapuram, today’s capital city and stayed there for a short while. Aer that, Tanur was a go-between, where they stayed temporarily for some me. Finally, they came to Vadakara and seled there. The famous Sayyid ancestry Ba’ Alavi is the Qabeela of Cheruseethi Thangal. The leader of Ba’ Alavi lineage is Sayyid Ahamed Bin Issa (R) who was migrated to Hadhramaut inUbaidullah. the year 952 (C.E). The ancestry remained through his son Sayyid 46

Mashhoor Mullakoya Thangal & Vadakara

The nal resting place of Cheruseethi Thangal, Thayengadi Makham, Vadakara (Makhamul Waseela)

The elder son of Ubaidullah, Sayyid Alavi was ardent in religious faith, a religious exponent and a great scholar. Those who were joined to Sayyid Alavi are called Ba’ Alavis. They are spread in Yemen, Hijas, West Africa, East Africa and Indonesia and their populaon is about ten thousand. As a result of tolerance to Muslims and the esteem in which Muslim leaders and scholars were held by Zamorin rulers, Sayyids came to Malabar and started to sele there. Naves and rulers alike held them in high esteem and accepted them. Since locals couldn’t arculate with precision the Arabic names of the venerable visitors who came and seled in Vadakara, they called them Valiya Seethi Thangal and Cheriya Seethi Thangal. The landlords of Valiyakath ancestral home gavea double-storied house, under their ownership in Thayengadi, to Thangal brothers to live for free. Younger brother lived downstairs and the elder lived upstairs. Locals as well as those from nearby places came to see them and nd soluons to their problems.

47

Mashhoor Mullakoya Thangal & Vadakara

A tributary chieain of Kolathiri who ruled Kadathanad was the ruler of Vadakara at that me. Owing to malicious plong by the Portuguese and their conspirators, a great ri between Muslim traders and the ruler had occurred. It was a me when things were geng to beer shape due to a bond of friendship between Thacholi Otheyanan and Kunhali Marakar in the second half of the 16th century. The Chieain heard about the extraordinary powers of Cheruseethi Thangal from his subjects and wished to meet him. One day, while Cheruseethi Thangal and his dependents were resng on the beach, the chieain arrived there with his renue. Thangal welcomed him in the most appropriate manner. The guest was given a seat beside Thangal. Cheruseethi Thangal gave instrucon to bring a tender coconut for refreshment. The mouth of the shell was cut open and given to chieain to drink. As he put the coconut drink near his lips, he saw live sh in the coconut water. He pulled out from drinking it. He was adept in his hate for sh consumpon. Moreover, he didn’t drink water from wells, ponds or any water body where there were shes. Though he was in charge of the sea routes, he never sailed. The chieain was bewildered. He didn’t know what to do but he perceived it as a miracle from the divine person sing beside him. He drank the coconut water, it tasted sweeter than usual. The famous poet Therkandi Muhammed Sahib, the well-known writer of Mappila songs, who lived in the rst decades of the 20th century, had composed a eulogy called ‘Cheruseethi Mala’ which extols the miracles of Cheruseethi Thangal briey. “Udanvannethiyurath thangal madikkanda nee irikke kothineeyonnum urathidanda mathiyoyitharume Kuthichorale vilichu ilaneer parichu banishaname Parichubannor volimumbakam urichipeennu urathe Polichappolkandu oru samak ullil kalikkumellam nalarthe peruth neram tharith rajan kuruthode nilanthe porutham rakshithidanam swami karuthum maum thodinthe” 48

Mashhoor Mullakoya Thangal & Vadakara

One day as Valiya Seethi Thangal was sing upstairs and Cheruseethi Thangal was sing downstairs, a visitor came with an oering. On enquiring what it was, the visitor told Cheruseethi Thangal that it was a stalk of raw banana. The bananas were actually ripe but he told so as not to displease Cheruseethi Thangal. He went upstairs; unwrapped the sack but the bananas had turned raw. The visitor explained what had happened to ValiyaSeethi Thangal. He instructed the visitor to go and give them to Cheruseethi Thangal. Shortly aer that incident ValiyaSeethi Thangal shied his residence to Koyilandy and gave leadership to spiritual acvies for the rest of his life. Hijri year 1160 Rajab 26 (C.E 1747 August 3, Thursday) he shed his mortal coil. His nal resng place is Valiyakath Makham at Koyilandy. The chieain’s respect for Cheruseethi Thangal grew gradually as the news about his miracles came one aer another. One day he asked Thangal what he would wish to have for reward. He replied that it would be beer if he had a place to worship, live and for burial. With much joy, he registered the broad piece of land which included Thayengadi Makham in Thangal’s name. With the aid from the chieain a mosque was built in that place for giving spiritual awareness. Many from inside and outside the land began to come daily to Thangal for Bai‘ath. He married again from Karakkad and constructed a house there. Cheruseethi Thangal was iniated to Qadiriyya Tariqa by Sayyid Abdurahman Al-Hydrose who came to Malabar from Hadhramaut in 1703 and whose nal resng place is Valiyajarathingal at Ponnani. Cheruseethi Thangal who connued with his acvies to create spiritual awareness was a beacon of hope and support for everyone. Sayyid Sheikh Jifri Thangal in 1746 (C.E) and his brother Sayyid Hassan Jifri in 1754 (C.E) came to Malabar and became Cheruseethi Thangal’s disciples. Sayyid Sheikh Cheruseethi Thangal, Sayyid Sheikh Valiya Seethi Thangal, Sayyid Sheikh Jifri Thangal, Sayyid Sheikh Hassan Jifri Thangal were of great help to the people of Malabar. They travelled 49

Mashhoor Mullakoya Thangal & Vadakara

to dierent places and aracted people through spiritual and cultural transformaon. In 1766, Tipu Sultan and his father Hyder Ali came to Kozhikode via Kadathanad. They came to Cheruseethi Thangal and sought his blessings. In 1770 Qutub Zaman Mouladaveela Mamburum Sayyid Alavi Thangal (1752-1845) came to Malabar and became the disciple of Cheruseethi Thangal. Whenever he comes to visit his master, he would remove the sandals at a mosque 100 yards away from Cheruseethi Thangal’s abode. This pracce connued when he came for Ziyara even aer Cheruseethi Thangal’s demise. Cheruseethi Thangal’s daughter Sayyida Aysha Beevi, born of his Yemeni wife Sayyida Khadeeja Beevi came of marriageable age. It was decided earlier that she should be married to Sayyid Abdurahman Mashhoor of Yemen. The marriage was xed among an august gathering of prominent men from cizenry, scholars and tribal heads. Sayyid Abdurahman Mashhoor, the nephew of Cheruseethi Thangal, was in Yemen during that me. As the wedding day came closer, canopied pandal was set up along with other wedding arrangements. At last the wedding day arrived. Invitees from near and far o lands started arriving. Happiness reected on every face. Peals of laughter were heard from inside the house. Ladies, bride and those in the neighbourhood whispered each other in private. In those days, marriages night. It was evening; of theanxiety. bride groom sll didn’t arrive.happened Laughterat gave way to moments Pall of gloom spread on every face. They were in distress, except Thangal. Sing in a corner, he was enthusiascally engaging the visitors. Someme aer, Thangal instructed the elderly and dependents to move on to the beach in order to receive the bride groom. They were astonished. Nevertheless, happiness dawned. A big gathering of local and tribal heads moved on. On reaching the shore they were spellbound to see an unusual sight. Glistening in the golden rays of the seng sun, over the waves seated on a prayer mat (musalla) was Abdurahman Mashhoor. 50

Mashhoor Mullakoya Thangal & Vadakara

He was driing towards land and reached the shore from the east. Beholders felt resplendence of joy. The bride groom was welcomed respecully and accompanied with much gaiety. The wedding was auspiciously conducted. Through Abdurahman Mashhoor, the ancestry of Mashhoor Qabeela started in Kerala. Sheikh Sayyid Muhammed Mashhoor Mullakoya Thangal is his descendant. His last days of life were mostly spent in his ancestral house at Karakkad. He made a wasiyat (death will) that his burial ground should be set up at Vadakara and Karakkad. Whomsoever lied his Janaza without much eort can take it to his nave land and bury the body. A.H 1185 Jamad-ul-Awwal 17 (August 29, 1771 C.E, Thursday) he le this mortal world. Naves of Vadakara easily lied the Janaza and he was buried in Thayengadi Makham with much respect. Simultaneously, another body was found in the graveyard at Karakkad. It was buried there as well. People used to go to his Karakkad Makham for Ziyara too. The relaonship between Thangal and Vadakara cannot be fathomed, it connues even to this day. Beyond caste and religious disncon, many believers come to Makham for Ziyara. In Ramadan, during the night, it is believed to be sacred to perform Ziyarat in this Makham. Many come for Ziyara without gender disncon. It was customary for people to oer white cloth to Makham and receive white coon thread to wear around their wrist. The locals took pride in doing so. In those days a facon of Muslim community-scholars and religious leaders stood for the progress of the land and community, whereas, some others with vested interests cooperated with the governance solely for their benet. Cheruseethi Thangal chose the line of diplomacy with the governance. His farsightedness was a causave factor in bringing a respectable posion to the Muslim community of Vadakara. Prior to bride going to her groom’s house on the wedding night, or grooms starngitfor ceremony, or Makham subming nominaon for elecons; waswedding customary to come to fora 51

Mashhoor Mullakoya Thangal & Vadakara

Ziyara. People started to oer the rst yield from the harvest, or the milk from cale to Makham. In keeping with the custom, people of Vadakara came to Makham for Ziyara before they ventured on something good. The Moulid in the name of Sayyid Cheruseethi Thangal was compiled by his great grandson Sayyid Mashhoor Mullakoya Thangal.

52

Mashhoor Mullakoya Thangal & Vadakara

53

Mashhoor Mullakoya Thangal & Vadakara

54

Mashhoor Mullakoya Thangal & Vadakara

Sayyid Abdurahman Al-Hydrose (Q.S) Cheruseethi Thangal’s spiritual master is Sayyid Abdurahman Al-Hydrose (Q.S) whose nal resng place is Ponnani Valiya Jaram Makham. Valiya Jaram ancestral house has made a lasng impression in the spiritual propagaon and Renaissance of Kerala. Majority of Prophet’s family in Kerala has their roots of srcin in Hadhramaut. Hadhramaut is a region bordered by Oman in the east, Yemen in the west and the Dahna Desert in the north. Ahamed Bin Issa Al Muhajir, the great scholar who migrated to Hadhramaut from Basra, Iraq in A.H 317 (929 C.E) started the Yemeni ancestry. He died in A.H 345 (956 C.E). His tomb (Maqbara) is at Al Haseesa in Hadhramaut. 1

Aer the period of Khulafa-ul-rashideen , the Prophet’s family was subjected to the extremies of the Muslim rulers. They were denied due respect and acceptance in the society. Given to the ruthless persecuon of Amavi-Abbasi regime, Sayyids migrated to Hadhramaut from their homeland. Sayyids came to Kerala from Tarim region near the city of Aynaath in Hadhramaut. Hydrose, Shihabudeen, Jifri, Bafaqi, Ba-Alavi, Jamalul lail, Alu Barami, Ideedh, Mukhaibil, Moosava, Mashhoor, Aalu Shilli, Aalu-Shwar, Aalu Habshi, Hadad, Sakkaf, Aalul Hadi, Mouladaveela, Rifa’i were among the Prophec ancestral lineage who lived here. Some got uprooted by now. It was a me when Zamorins and Muslims maintained good relaonship that the Prophet’s family mostly came to Malabar and became permanent selers. Regimes warmly welcomed them and facilitated their needs. This gave a great impetus in fostering religious fraternity and growth of Islam in Malabar. 2

Ba’ Alavi Sadats are more in number in Kerala. Sayyid Alavi is the elder son of Sayyid Ubaidullah who is the son of Sayyid Ahamed Bin Issa. Since the ancestry is joined to Sayyid Alavi, they are known as Ba’ Alavi Sadats. There are many dierent Prophec families among 55 1- Khulafa-ul-rashideen : The four foremost disciples of the Prophet 2- Sadats: The Prophet’s family

Mashhoor Mullakoya Thangal & Vadakara

Ba’ Alavi Sadat’s, among them the most noted is Abdullahil Hydrose. Hydrossi ancestry is known by his name. He is the 6th forefather of Abdurahman Al Hydrose. About one hundred and sixty families of the Prophet lived in Hadhramaut. They are known as Hadarami Sadats. Hydrossis are the descendants of Abdullah Hydrose who is the son of Abubaker Sakaran, son of Abdurahman Sakkaf. Sayyid Abdurahman Al-Hydrose was born in A.H 1099 (1687 C.E) in Hadhramaut. Aer compleng his primary educaon, he came to Malabar and seled in Ponnani for higher educaon. He was iniated to tariqa by his father and spiritual master Sayyid Ali Ibn Hussain Al Hydrossi Hadarami. With the coming of Sayyid Abdurahman Al-Hydrose, Qadiriyya Tariqa became popular in Malabar, especially among common folk. In Kerala the leadership of knowledge and scholarship was with Makhdoom’s and that of spirituality was with Sayyids. Sayyid Abdurahman Al-Hydrose Thangal married from ‘Uthanghanakam’ ancestral home in Chavakkad. He had four male children in that marriage- Sayyid Ali, Sayyid Muhammed, Sayyid Musthafa, Sayyid Abubaker. There he le his mortal coil in A.H 1164 (1751 C.E). His Janaza was brought to Ponnani and was buried in the main tomb of Valiya Jaram Makham. The Makham was built in 1877, with a dome spanning 8 feet and an elevaon of 56 feet from the ground level. He was respected by everyone irrespecve of class or religious disncon. He was benevolent to others. By his divine grace, a sizable facon of shermen embraced Islam and they were known as neo Islamist. Among the children of Sayyid Hydrose, Sayyid Abubaker Vamb became more popular and went from Ponnani to Kochi and seled in Taikave. Since he was versale at many disciplines, right from his childhood he was addressed as Vamban by his father and others. He received tariqa from his father Abdurahman Hydrose. 56

Mashhoor Mullakoya Thangal & Vadakara

Sayyid Abdurahman Vamb maintained a strong relaonship with the royal family of Kochi-Travancore. He became worthy of their praise, and Maharaja himself presented him with a priceless shell. This great Su and eminent scholar departed the world in 1814 (C.E) (A.H 1229)

The genealogy of Sayyid Abdurahman Al-Hydrose 1. Sayyid Abdurahmanul Maqbul Al-Hydrose [Q:S] 2. Sayyid Ali [R] 3. Sayyid Hussain [R] 4. Sayyid Alavi [R] 5. Sayyid Muhammed [R] 6. Sayyid Ahamed [R]

7. Sayyid Hussain [R] 8. Sayyid Abdullahil

Hydrose [R] 9. Sayyid Abubacker Sakaran [R] 10. Sayyid Abdurahman Sakkaf [R] 11. Sayyid Muhammed Mouladhaveela [R] 12. Sayyid Ali Hyder [R] 13. Sayyid Alavi [R] 14. Sayyid Muhammed Fakheehil Mukadami Thurbah [R]

15. Sayyid Ali Ba’Alavi [R]

16. Sayyid Muhammed Swahibul Lafar (Mirbath) 17. Sayyid Ali Sahib Haliyi Qisam [R] 18. Sayyid Alavi [R] 19. Sayyid Muhammed [R]

20. Sayyid Alavi [R]

Ahamedul Muhajir [R]

21. Sayyid Ubaidullah [R]

23. Sayyid Issal Nukaib [R]

22. Sayyid 24. Sayyid

Muhammed [R]

25. Sayyid Aliyyinil Uraili (Areelh) [R] 26. Sayyid

Ja’far Sadiq [R]

27. Sayyid Muhammed Bakhir [R]

Zainul Abideen [R]

29. Sayyid Imam Hussain [R]

28. Sayyid 30. Sayyidath

Fathimathul Bathul Zoujath Sayyid Imam Ali Ibn Abithalib [K:W] 31. Sayyiduna Muhammed Musthafa [S:A]

Qadiriyya Tariqa Lineage of Sayyid Abdurahman Al-Hydrose 1. Sheikh Sayyid Abdurahman Al-Hydrose [Q:S]

2. Sheikh

Sayyid Ali Ibn Hussain Al-Hydrose Halarami [R] 3. Sheikh Sayyid Abdurahman Al-Hydrose Halarami [R] Abdullahil Hydrose[R]

4. Sheikh Sayyid Ali Ibn

5. Sheikh Sayyid Ahamed Shihabudeen [R]

6. Sheikh Sayyid Abdullah Afudeen [R] 7. Sheikh Sayyid Hussain 57

Mashhoor Mullakoya Thangal & Vadakara

Hishamudeen [R]

8. Sheikh Sayyid Sherif Noorudeen [R] 9. Sheikh

Sayyid Abubacker Ibn Abdullah Hydros Adaniyy [R] 10. Sheikh Sayyid Jamaludeen Muhammed Ibn Umarul Halarami [R] 11. Sheikh Sayyid Muhammed Ibn Masoodul Ansari [R] 12. Sheikh Sayyid Kazi Muhammed Ibn Sayeed’biri [R] 13. Sheikh Sayyid Muhammed Ibn Abubacker [R] 14. Sheikh Sayyid Ismail Jabrani [R] 15. Sheikh Sayyid Sirajudeen Abubacker [R] 16. Sheikh Sayyid Muhiyadeen Ibn Ahamed [R] 17. Sheikh Sayyid Abubacker Ibn Muhammed Nayeem [R] 18. Sheikh Sayyid Muhammed Ibn Ahamedul Asadiyy [R]

19. Sheikh Sayyid Muhiyadeen Abdul Qadir Jilani [K:S] 20.

Sheikh Sayyid Abu Sayeed Ibn Aliyyil Mubarakil Maqsumi [R] 21. Sheikh Sayyid Abul Hasani Aliyyil Kurashiyyil Mukkari (Hankhari) [R] 22.

Sheikh Sayyid Abul Farahil Muhammed Tharthusi [R]

23. Sheikh Sayyid Abdul Wahid Tamimi [R] 24. Sheikh Sayyid Abdul Azeez Yemani [R] 25. Sheikh Sayyid Abubacker Shibili [R] 26. Sheikh Sayyid Junaidul Baghdadi [R]

27. Sheikh Sayyid

Siriyyinal Siqthi [R] 28. Sheikh Sayyid Mahrul Karkhi [R] 29. Sheikh Sayyid Ali Ibn Moosa Rila [R] 30. Sheikh Sayyid Moosal Qalim [R] 31. Sheikh Sayyid Ja’far Sadiq [R] 32. Sheikh Sayyid Muhammed Bakhir [R]

33. Sheikh Sayyid Zainul Abideen [R]

Sayyid Imam Hussain [R]

34. Sheikh

35. Sayyid Imam Ali Ibn Abithalib [K:W]

36. Sayyiduna Muhammed Musthafa [S:A] “Halaramauth eenu pathiyakum vanna Sayyid Abdurahman Al-Hydrose poove Swanthem aashayaal ponnani kanaju parthe Suppathi suthanaam nabiyude muppatham makanam” 1

These are among a few lines from Kess songs sung by the older generaon. There are also euologies, moulids and rabs that are in vogue. A eulogy of Sayyid Abdurahman Al-Hydrose Thangal called ‘Valiya Hydrose Mala’ was authored by Nalakath Kunhimoideen, the great poet of Ponnani in 1907. 58 1- Kess songs : Historical Poems

Mashhoor Mullakoya Thangal & Vadakara

Sheikh Sayyid Muhammed Bukhari The

Muthukoya Thangal (Q.S)

Lakshadweep archipelago situated in Arabian Sea is a blessed region with the birth of prominent Sayyids, spiritual leaders and eminent scholars. Sheikh Sayyid Muhammed Bukhari Muthukoya Thangal who was born in the island of Androth was a great scholar and a sagely spiritual master. He is the h grand son of the famous Waliyy Sayyid Muhammed Qasim Waliyullahi (1630-1727 C.E) who has his nal resng place in Kavara Island. He was also known as Deepilor Thangal or Muthukoya Thangal. He was born in Kunnamkulam house in Androth Island in the year A.H 1244 Dul Hajj (June 1829 C.E). His father is Sayyid A’sheikh Muhammed Thangal and his spiritual master is Sayyid Muhammed Jalaludeen Bukhari (Sayyid Sheikh Bukhari Al Qadiri). In the propagaon of Islam and in the eld of science, commerce and trade, centuries of strong relaonship exists between Kerala and the islands of Lakshadweep archipelago like Minikoy, Kalpani, Androth, Kavara, Aga, Ammeni, Kilutum, Kadumum, Chelath, Beri. These places were once ruled by the royal dynasty of The Arakkal Muslims. 59

Mashhoor Mullakoya Thangal & Vadakara

Sayyid Sheikh Muhammed Bukhari Muthukoya Thangal’s nal resting place, Makhamul Aa’hla, Vadakara.

Islam spread here through Hazrat Ubaidullah, the grandson of the rst Khalifa, AbuBacker Siddique who conducted the Khilafat regime aer the demise of the Prophet Muhammed (S) in the period 632- 34 C.E. His brothers Hazrat Abdullah and Hazrat Qasim were 1 renowned scholars of Hadees in the Arab world. Among the four most prominent children of Sheikh Abdul Qadir Jilani, who was born to the noble lineage of the Prophet’s children and became extremely successful in spirituality, was Sayyid Abdurazak Al Qadiri. Among Sayyid Abdurazak Al Qadiri’s descendants, Sayyid Fatharullahil Baghdadi was the eleventh link in the family lineage who renounced the worldly pleasure and lived an immaculately pure life of spirituality. Their Qabeela (tribe) is Jilani. Sayyid Fatarullahil Baghdadi who was renowned in Qadriyya Tariqa reached India and married from Amkola at Karwar District in Karnataka. His nal resng place is at Bawarwada. At Bawarwada, he begot four spiritually evolved children. They were Sayyid Moosa Waliyullahi (His Makkham is at Amkola, Bawarwada, next to his father’s resng place), Sayyid Abdurazak, Sayyid Abdullah and Sayyid Muhiyadeen. 1- Hadees : Prophet sayings

60

Mashhoor Mullakoya Thangal & Vadakara

Among the four siblings, Sayyid Moosa Waliyullahi got married to Sayyida Halima Beevi from a noble family at Amkola in Bawarwada Taluk. Of this conjugal relaonship was born Sayyid Muhammed Qassim Waliyullahi in 1039 Hijari year (1630 C.E). Joining to Sheikh Abdul Qader Jilani’s birth place Jilan, they were called Aalu-Jilani in order to receive the blessing of the great soul Sheikh Abdul Qader Jilani. Sayyid Bukhari Thangal who was the Sheikh of Qadiriyya, Rifa’iya, Chisya, Tabaqathiya and Suharwardiya had plenty of disciples in Malabar and Lakshadweep. On Wednesday, February 2nd (A.H 1339 Jamad-ul-Awwal 23) 1921, this great soul came to Vadakara. Sayyid Bukhari Thangal strengthened his spiritual bond with Sayyid Mullakoya Thangal who was spiritually evolved from the very beginning and spread the light of spirituality. Within a short me the people of Vadakara had the fortune of becoming his disciple. He gave disciplehood (Tariqa) in Sheikh Abdul Qadir Jilani’s Qadiriyya Tariqa and Sheikh Ahamedul Kabir Rifai’s Rifai Tariqa. Sheikh Sayyid Muhammed Mashhoor Mullakoya Thangal, Sheikh Khalid and Ahmed Masthan both from Androth Island were among the famous disciples of Thangal who had risen to spiritual glory. Before compleng a forty-day stay at Vadakara, this supreme soul who was a great scholar and sage departed at Vadakara on March 14, 1921 (1339 Rajab 4), Monday. His nal resng place is Makhamul A’ala near Thayengadi Great Juma Masjid. Aer his demise, people come to his Makham seeking his blessings everyday. It was Sheikh Sayyid Muhammed Mashhoor Mullakoya Thangal who had built and maintained this Makham. During his lifeme itself, his son Assayyid Sheikh Mashhoor Kunhikoya Thangal of Karimpanapalam, Vadakara had received the ancestral right of Tariqa from his venerable father and undertook the protecon of this Makham and sll connues to do so. The Moulid in the name of Bukhari Sheikh Thangal was authored by his son Sayyid Ahamed Kunhikoya Thangal Androth. Every year his Uroos Mubarak is held 61

Mashhoor Mullakoya Thangal & Vadakara

on 4th of Rajab. The great poet and Mappila song writer Therkandi Muhammed Sahib had eulogized the miracles of Bukhari Sheikh Thangal in his compilaon ‘Bukhari Mala’.

Miraculous Powers 1. Once, a medicinal plant was planted and grown by Bukhari Thangal at a public place frequented by men. People contracted by various maladies came from dierent parts of the land to pluck and use the leaves as medicine. This pracce connued even aer his demise. Later some people started to take the branches and leaves from the plant in plenty and abused them. Thus the tree came to the verge of destrucon. At that me his wife told people to take only what is required. Disobeying her words, one day a man climbed the tree and mercilessly started cung its branches. Then he heard an oracle from above, warning him to take only what is required. In panic he immediately le the place. The news had spread in the land. Ever since then, people became extremely cauous while plucking the leaves of the tree and it was well taken care of. 2. One day Sheikh’s wife and her niece set o for a journey to their relaves’ house in Amani Island. It was a me when modern facilies of communicaon were not available. Even aer days of their departure no news had been received about their safe journey. Panicked friends and relaves started searching for them. Meanwhile, Thangal was monitoring the developments carefully. One day he said that they had started from Amani, and gave instrucon to prepare food for them as well. Early next morning, as Thangal said they arrived home safely. 3. A woman used to have miscarriages. This had happened for six mes. When she conceived again, her husband in much pain came to Bukhari Thangal and expressed his remorse. Aer meditang for a short while, he raised his head and asked the man to tell his wife, that Bukhari Sheikh Thangal has asked her to deliver aer nine months and ten days and the child should be named Bukhari. 62

Mashhoor Mullakoya Thangal & Vadakara

As Thangal said she laboured a normal delivery and the child was named aer him. 4. A man occasionally used to come and pester Thangal with disrespecully blurted out quesons. When he connued this pracce his disciples felt it intolerable. When the maer was brought to his aenon, he said that the man is mentally insane and let him connue his pracce. For the rest of his life that man was in a state of insanity. Thangal used to read the minds of people who approached him.

63

Mashhoor Mullakoya Thangal & Vadakara

64

Mashhoor Mullakoya Thangal & Vadakara

65

Mashhoor Mullakoya Thangal & Vadakara

Kuriyadi Thayyetham Thengil Sadat Vadakara

Makham Vadakara

Kuriyadi Thayyetham Thengil Makham is a pilgrim centre respected by all, irrespecve of class or religious disncon. Previously it was the ancestral house and mosque of Thayyetham Thengil Thangal that exisited here. This place was once covered by dense plants and trees and it was inhabited by snakes. Those who suered from snake bite or the wrath of the snakes used to come to Makham and make their oerings and rituals. Since this place was populated more by shermen, they came to Makham to pray for the availability of sh and other needs as well. This is the nal resng place of the great souls – Sayyid Abdullah Imbichi Koya Thangal (R), Sayyid Ahamed Pookoya Thangal (R), Sayyid Shaduli Thangal (R), Sayyid Abul Hassan Salih Thangal (R) who belong to Swahibul Wahth Qabeela in Hadhramaut. They are the mother’s brothers of the great Su sage Sayyid Sheikh Muhammed Mashhoor Mullakoya Thangal, Vadakara. Sheikh Abubaker Sakaran whose son is Sheikh Ali whose son is Sheikh Hassan whose son is Sheikh Ali whose son is Sheikh Abdullah’s descendants are known by the name Swahibul Wahth. 66

Mashhoor Mullakoya Thangal & Vadakara

Wahth region is situated near the city of Aden in Hadhramaut. Since they lived there they got the name Swahibul Wahth. Their ancestors came from Baghdad and started living here.

Kuriyadi Thayyetham Thengil Sadat Makham, Vadakara

Coconut oil and incenses are the main oerings for this place. Many years back Muthu Beevi and Kunhami used to light the lamp in the Makham. Aer that a Hindu woman called Arundha connued 1 2 this pracce. Covering Jaram , khatham recitaon, recitaon 3 4 5 of Yaseen , making Du’ah , recing Moulid, Qutubiyath were conducted as oerings without breaking the order by the believers.

Vadakara Kuriyadi Theyyetham Thengilu Marappea Sayyidor kavalarulallah

Is a couplet popular among the locals of Vadakara. : Tomb 1- Jaram 2- 67 3- Yaseen : An important chapter of Quran 5- Qutubiyath : Islamic verses of praise

Khatham : recitaon of enre Quran 4- Du’ah : To Pray

Mashhoor Mullakoya Thangal & Vadakara

Kuriyadi Thayyetham Thengil Husna Juma Masjid, Vadakara

The inauguraon of Kuriyadi Juma mosque and Makham was conducted on July 17, 1982 (1402 Ramadan 25) under the auspices of Sayyid Muhammed Mashhoor Kunhikoya Thangal and inaugurated by Kozhikode Valiya Qasi Sayyid Shihabudeen Imbichi Koya Thangal by leading the Azhar prayer. Following the direcons given by Sheikh Sayyid Mullakoya Thangal, his son Sayyid Mashhoor Kunhikoya Thangal constructed the mosque and Makham and takes care of them as Muthavalli1. Each year in Rabi-ul-Akhir 28 the Uroos Mubarak of the Makham is conducted with much devoon. A moulid and mala (compilaon) in the name of Kuriyadi Swahibul Wahth Sadats were prepared by their grandson and muthavalli, Sayyid Muhammed Mashhoor Kunhikoya Thangal of Karimpanapalam at Vadakara.

1- Muthavalli : Custodian of mosque

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Mashhoor Mullakoya Thangal & Vadakara

Miraculous Powers 1. A two year girl of a Non-Muslim family lost her gold chain. They searched for the chain in many places but couldn’t nd it. Le with no other opon, the relaves came to Makham in much sorrow and told their plight. They vowed to make oerings of covering each tabooth in the tomb with silk cloth. Early next morning when the door was opened, they found the chain in the sit-out. On a piece of paper it was wrien. “I grabbed the chain from the child in folly. My whole body was shivering and the mind was in much turmoil. Forgive me.” On geng the chain back, they came to Makham and made their oering with much happiness and returned in great spiritual sasfacon. 2. A plethora of sh was spread out in the open ground for drying. Suddenly the climate changed and dark clouds rolled over. There was thunder and lightning, signaling an impending rain. One among the merchants ran to Makham and pleaded for help. Darkness gave way to clear sky. The merchants in joy came to Makham and made their oerings. 3. A non-muslim child who was suering from urinal problem, felt extremely dicult to pass urine. The child was in pain. From aernoon unl the next morning there was no change in the situaon. In much sorrow the family came to Makham. They took some oil from the lamp in the Makham and poured it in the child’s mouth. In a short while, the chiled passed urine with ease. When the ustad of the mosque recounted this incident to Sheikh Sayyid Mullakoya Thangal, he exclaimed ‘Alhamdulillah’ and expressed much happiness by praising Allah.

Swahibul Wahth Genealogy of Kuriyadi Sadats 1. Sayyid Abdulla Imbichikoya Thangal, Sayyid Ahamed Pookoya Thangal, Sayyid Shaduli Thangal, Sayyid Abul Hassan Swalih Thangal 2. Sayyid Muhammed 3. Sayyid Hassan 4. Sayyid Muhammed 5. Sayyid Hassan 6. Sayyid Zain 7. Sayyid Hamid 8. Sayyid Abdullah 69

Mashhoor Mullakoya Thangal & Vadakara

9. Sayyid Ali Swahibul Wahth 10. Sayyid Hasan 11. Sayyid Sheikh Ali 12. Sayyid Abubacker Sakaran 13. Sayyid Abdurahman Sakkaf 14. Sayyid Muhammed Mouladhaveela 15. Sayyid Ali Hyder 16. Sayyid Alavi 17. Sayyid Muhammed Fakheeh-el-Mukadami Thurbah 18. Sayyid Ali Ba’Alavi 19. Sayyid Muhammed Sahib Mirbath 20. Sayyid Ali Sahib Hali-el-Qisam 21. Sayyid Alavi 22. Sayyid Muhammed 23. Sayyid Alav 24. Sayyid Ubaidullah 25. Sayyid Ahamed 26. Sayyid Issa 27. Sayyid Muhammed 28. Sayyid Aliyyil Uraili 29. Sayyid Ja’far Sadiq 30. Sayyid Muhammed Bakhir 31. Sayyid Zainul Abideen 32. Sayyid Hussain 33. Sayyidath Fathimath-ul-Bathul Zoujath Sayyid Aliyyubnu Abithalib 34. Sayyiduna Muhammed Musthafa [S:A]

Rifa’i Tariqa Lineage of Kuriyadi Sadats

1. Sayyid Abdulla Imbichikoya Thangal, Sayyid Ahamed Pookkoya Thangal, Sayyid Shaduli Thangal, Sayyid Abul Hassan Swalih Thangal 2. Sayyid Muhammed 3. Sayyid Hasan 4. Sheikh Sayyid Ahamed 5. Sheikh Sayyid Qasib 6. Sheikh Sayyid Ya’qub 7. Sheikh Sayyid Shahban 8. Sheikh Sayyid Muhammed 9. Sheikh Sayyid Swalih 10. Sheikh Sayyid Abdurahman 11. Sheikh Sayyid Abdullah 12. Sheikh Sayyid Hassan 13. Sheikh Sayyid Hussain 14. Sheikh Sayyid Yousaf 15. Sheikh Sayyid Rajab 16. Sheikh Sayyid Shamsudeen 17. Sheikh Sayyid Ahamed-ul-Kabeer Rifa’i [Q:S] 18. Sheikh Sayyid Abul Hassan Aliyy-ul-Rifa’i 19. Sheikh Sayyid Yahya 20. Sheikh Sayyid Sabith 21. Sheikh Sayyid Hadim 22. Sheikh Sayyid Ali 23. Sheikh Sayyid Fazal 24. Sheikh Sayyid Hassan 25. Sheikh Sayyid Mahdi 26. Sheikh Sayyid Muhammed 27. Sheikh Sayyid Moosa 28. Sheikh Sayyid Hussain 29. Sheikh Sayyid Ahamed 30. Sheikh Sayyid Moosa Ssani 31. Sheikh Sayyid Ibrahim 32. Sheikh Sayyid Moosal Qalim 33. Sheikh Sayyid Ja’far Sadiq 34. Sheikh Sayyid Muhammed Bakhir 35. Sheikh Sayyid Zainul Abideen 36. Sheikh Sayyid Hussain 37. Sheikh Sayyid Aliyyubnu Abithalib 38. Sayyiduna Muhammed Musthafa [S:A] 70

Mashhoor Mullakoya Thangal & Vadakara

The Path of Qadiriyya Tariqa Tariqa

inspires Muslims in comprehending and praccing Shariyya (procedures of code of conduct) in life. By upholding Shariyya steadfastly and by avoiding carelessness in demanding situaons and by keeping utmost vigil over one’s life; a disciple (mureed) is enabled by his master (Sheikh) through Tariqa to reach the Supreme Being. Tariqa which has a tradion as old as Prophet’s me was maintained by the Prophet and his disciples from the very beginning. It was in the h century of Hijri year that Tariqa started becoming organized movements. They were known by the names of their founder or the master (Sheikh) who had propagated them. Since then ll date tariqa is spreading out in branches and sub branches. The most signicant among them are Qadiriyya, Zuharawardia, Rifa’iya, Tabaqathiya, Shaduliya, Qubaraviya, Nakshabandiya, Chisya, Yasaviya. Qadiriyya Tariqa was formed in the 6th century Hijri year in Iraq. This path (tariqa) became popular by joining to the name of Sheikh Muhiyadeen Abdul Qadir Jilani (1077-1165 C.E). From its incepon, while the message of Qadiriyya was sweeping across the world in dierent parts, it came to Malabar under the guidance of Sheikh Faridudeen Abdul Qadir Qurrasi. 71

Mashhoor Mullakoya Thangal & Vadakara

Abdul Qadir Jilani, the spiritual spearhead, an eminent scholar and reformer, was born in A.H 470 (1077 C.E) at Jilan, in Persia. His father is Abu Salih. His father’s genealogy joins with Imam Hassan (R) and that of mother joins with Imam Hussain (R). He lost his father when he was young. Aer that he was le to the care of his mother. In A.H 488 (1095 C.E) he went to Baghdad 1 for higher studies. He earned in-depth knowledge in Tafsir, Hadees, 2 3 4 5 Usulul Hadees , Fiqh , Usulul Fiqh, Nahvh , and Tasavvuf . His master is Sheikh Sayyid Abusayyid Ibn Aliyul Mubarak Maqsumi (R). Abdul Qadir Jilani joined as a teacher in his Madrassa at Babul Asjila in Baghdad. He made huge contribuon in the Reformaon of Muslim Ummah, renement of Tariqa and in popularizing spiritual orders. Abdul Qadir Jilani got spiritual knowledge under Abul Khair Abu Hassan Ali Mubarak-el Maqsumi. He spent twenty years of his life in the wilderness of Iraqi desert as a fakir. On reaching about y years of age, he reached the pinnacle of spirituality. In 1131 (C.E), he set up a tent in Baghdad, and strengthened his campaign for spirituality. He became famous all over the land. In 1165 (C.E) at the age of 90, he le the mortal world. Through his sons Abdurazak and Abdul Aziz, Qadiriyya Tariqa was spread in dierent parts of the world. Ali Al Hadad in Yemen, Muhammed Al Bata’ihi in Syria and Muhammed Ibn Abdusamad in Hijas worked acvely in its campaigning eorts. Qadiriyya Tariqa reached North India via Persia. Its message swept across the coastal region through the Sadats who came here from Yemen. Aer Sheikh Abdul Qadir Jilani’s me, Qadiriyya Tariqa for many years existed mainly as a family tariqa. With the fall of regimes and people geng estranged from spirituality the signicance of Tariqa grew and they became a movement. Owing to the destrucon of Baghdad by Mongols in 1258, Sus migrated to dierent parts of the world. Thus Qadiriyya Tariqa was spread in those countries. By 14th century its propagaon had happened in South of Arabia, South Asia, AfricaTariqa and India. Qadiriyya Sus from Yemen were acve inEast its campaign. was rst propagated on the coast 72 1- Tafsir : Interpretaon of Quran 2- Usulul Hadees: Ideologies of Prophet’s sayings 3- Fiqh : Islamic Jurisprudence

4-

Nahvh : Arabic Grammar 5- Tasavvuf : Susm

Mashhoor Mullakoya Thangal & Vadakara

of Keelakkara and Kayalpaanam, Tamilnadu. They were the centres of Islam much before the advent of this campaign. Through the eorts of Sheikh Zainudeen Makhdoom First (1467-1522), who had got an ocial post in Tariqa, his son Allama Makhdoom (1506-1586), his grandson Sheikh Zainudeen Makhdoom Second (born in 1532) who has his nal resng place at Chombal Kunhippalli and Sheikh Abdurahman Hydrose, Tariqa got popularity even among the common people in dierent parts of Kerala. It struck deeper roots in Kerala during the me of Abdul Aziz Makhdoom. His disciple and Kozhikode Qasi Muhammed First played a major role in this. His Muhiyadeen Mala created a movement in this eld. His son Muhiyadeen First and his son Qadi Abdusalam paid aenon in its campaign. In Kerala Science and scholarship were spearheaded under the leadership of Makhdooms and spiritual leadership was undertaken by Sayyids. When the light of Makhdooms’ scholarship coupled with the blaze of Prophet’s grandchildren, the spiritual grace of Malabar had shone forth. This paved the way to spread the golden light of Islam in dierent parts of Malabar.

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Sheikh Sayyid Muhammed Mashhoor Kunhikoya Thangal (T.U) Karimpanapalam Sheikh

Sayyid Muhammed Mashhoor Kunhikoya Thangal also called Sayyid Abdullah Mashhoor was born to Sheikh Sayyid Muhammed Mashhoor Mullakoya Thangal and Sayyida Aysha Aaa Beevi on 8th August 1948 (1367- Shawal 2), Sunday at Vadakara ‘Aanantavida’ ancestral home. Aer compleng his high school studies at Manarul Uloom madrassa, the rst educaonal instuon at Vadakara, he took up medicine as a profession with his father. He put into pracce the excellent qualies inherited from his father in its enrety in childhood, adolescence, youth and beyond. As a result he received the masterhood and blessings in plenty; paving way to the sublimity of spiritual expansion. Under the guidance of his father he received knowledge in medical profession and assisted him in the same profession. Soon he excelled in it. The government accreditaon and registraon were received by him owing to his professional excellence in tradional medicine, subsequently, manufactured medicine and conducted treatment in the caliber of a tradional Ayurvedic physician. In addion to having an in depth knowledge in the medical texts in vogue, he 74

Mashhoor Mullakoya Thangal & Vadakara

Hijarathul Mubeen Juma Masjid, Karimpanapalam, Vadakara

had received knowledge in rare medical procedures and medicine handed down to generaon aer generaon from ancient stream of Siddha Vaidya. He married from a well-known Sayyid family of Ponnani, the rst daughter, Sayyida Asma Muthu Beevi of Valiya Jarathingal Sayyid Muhammed Hydrose Kunhikoya Thangal and Veom Pokkiriyakam Sayyida Mulla Beevi Sherifa. Since then she has been extending her support to Thangal both in worldly and spiritual realms. His impassionate longing for spirituality inherited from forefathers gradually grew to its fullness. Aracted to Su tariqa he received disciplehood from his venerable father Sheikh Muhammed Mashhoor Mullakoya Thangal. The spiritual grace he received from that relaonship is enthusiascally pursued to this day by treading the path of tariqa. He received from his father a plethora of knowledge that throws light into the highest realm of spirituality. The knowledge expanded in him. The light he received treading the path kindled into gracefulness. This was instrumental in spreading the light of divine knowledge in the hearts of thousands. 75

Mashhoor Mullakoya Thangal & Vadakara

The silver light of knowledge that he had received from his father coupled with the broadness of his heart’s innocence were causave factors in the brilliance of purity that lead his way to the nal goal. He rose to the highest stature in receiving the permission and right to be the spiritual master of the Su orders of Gauz ul A’alam Sultan Muhiyadeen Abdul Qadir Jilani’s Qadiriyya Tariqa; Sheikh Ahamed ul Kabir Rifai’s Rifa’i Tariqa; Kwaja Mohinudeen Chis’s Chisthiya Tariqa; Qutubul Akthab Badiudeen Tabaqathi’s Tabaqathiya Tariq and Sheikh Shihabudeen Zuharawardi’s Zuharwardiya Tariqa. From dierent parts of the country people come to Thangal regularly seeking guidance and disciplehood. Among his ventures are the construcons of Kuriyadi Makham, Kuriyadi Juma Masjid, Sheikh Bukhari Makham; renovaon of Cheruseethi Makham, Karimpanapalam Hijaratul Mubeen Juma Masjid and Baithul Laif. In addion to this, he constructed Mahlara at Tanur, Vailathoor, Ponnani, Chepadi, Areakode and other spiritual centres that have come up with his and his disciples’ eorts. He is also undertaking their maintenance. These are some of the good deeds that have happened under his leadership. Every year Sheikh Thangal conducts Uroos Mubarak of Sheikh Sayyid Muhammed Mashhoor Mullakoya Thangal and Sheikh Muhiyadeen Abdul Qadir Jilani in the month of Rabi-ul-Akhir in a grand scale. This three-day Uroos is aended by thousands of people without any religious or class disncon. His venerated mother Sayyida Aysha Aaa Beevi’s Uroos on Ramadan 14, Milad Sherief, Rifa’i, and Kwaja Moinudeen are among the great souls whose Uroos Mubarak is being conducted each year.

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Mashhoor Mullakoya Thangal & Vadakara

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Mashhoor Mullakoya Thangal & Vadakara

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Mashhoor Mullakoya Thangal & Vadakara

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Mashhoor Mullakoya Thangal & Vadakara

Vettom Pokkiriyakam Ancestral House Ponnani

Adanayil Padinharakathu Sayyid Abdullah Hydrose ImbichiKoya Thangal was a great personality who made lasng impression in the socio-cultural religious elds and in the Freedom Struggle in the inial decades of the last century in Ponnani. He shot to fame stepping into the shoes of the Khilafat President as a widely respected man. 80

Mashhoor Mullakoya Thangal & Vadakara

His bridal home Veom Pokkiriyakam ancestral house, situated on Juma Masjid road, is one of its kind with a spacious veranda, stone pillars, balcony and a mosque in its premises as a symbol of aristocracy; that had cast its footprint in the prevailing worldly and spiritual maers. The rst Valiya Thangal Sayyid Mashhoor Pookoya Thangal constructed this house in 1884, May 30 (Hijri year 1301 Shahban 5)

The role played by this house to maintain the peace of Ponnani in relaon to Malabar Revolt in 1921 can be briefed as follows: It was the wedding of Sayyida Nafeesa Kunhaa Beevi Sherifa of a famous Sayyid family of Veom Pokkiriyakam in Ponnani in 1921, August 21. People from all over the land and abroad were invited, keeping up with the high status and glamour of her father Adanayil Padinharakathu Imbichi Koya Thangal. It was a me of poverty and the coastal region was in great famine. Even a morsel of food was of great value to the impoverished lot. Thangal who befriended the downtrodden specially invited them. Since the Nikkah was xed months before, elaborate arrangements were made with much ecient planning. The bride groom was a young chap with religious fervour and excellent disposion from a prominent Sayyid family of Aakode. Amidst this, like a bolt from blue, came the news of a conagrang revolt spread in North Malabar. During that me Informaon Technology was in the ong. Modern means of communicaon were not there. People used to exchange informaon through errand or telegram. It was dicult to put o the urgent situaon. With a note of opmism Imbichi koya Thangal made each move from early next morning. Except a few skirmishes from the me of advent of Makhdooms for three centuries on end, secular values were protected in Ponnani and it was an example for the whole of Malabar. Everyone on hearing the news of an outbreak, prayed imploringly for nothing untoward to happen.

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Mashhoor Mullakoya Thangal & Vadakara

An elaborate thatched shed with all kinds of facilies and décor was set up on the premises of Veom Pokkiriyakam ancestral house. In those days weddings used to last for at least three days. Since road transport didn’t develop like it is today, waterways were in vogue. Journeys were mostly during the night, according to the direcon of the dal waves. Through the Canoly canal that ows through the back side of the house invitees from Kochi, Taikave, Aluva, Thoumugam, Kodungalloor, Chavakkad, Veliyamkode, Tirur and Chaliyam region in house boats and yachts; and through land in manjal, bullock-carts and horse carts started arriving from early morning. Woman-folk from near and distant lands gathered in the pao and the men in the thatched shed. The weddings here used to be at night. Since the bride groom party had to come from a long distance the Nikah was invariably xed for the night. At the fall of night petrol-max and lanterns spread light in the house and the adjoining area. Indiscriminate noises and peals of laughter were heard from the guest all over. In the pandal outside, an overwhelming gathering of scholars, social leaders, prominent 1 among cizenry were present. Couplets from Nasheed and baith were being recited in chorus accompanied by rhythmic beang of 2 2 Aravana and Kolkali . Happiness hung in air, as if the sway of revolt is not felt. At this me some people came running to Imbichi Koya Thangal and exclaimed, “Thangal, a mob of 300 armed rebels under the leadership of Awtalu of Pallippuram, Chamravaom have reached near the bridge in the town. It is heard they would destroy taluk oce, treasury, police staon and the auent ancestral houses Raichantakom and Konganum Veedu. Our people under Kelappan’s leadership have created a protecve shield for me being, but if they cross the bridge things would get worse.” On hearing this, the crowd grew pale and became silent. Kelappan, lawyer Raman Menon, Panjilakath Muhammed Haji, Makki Imbichi Koya and Balakrishna Menon tried to pacify them but 82

1- Nasheed : poetry recitaon 2- Aravana and Kolkali: Popular forms of Mappila Art

Mashhoor Mullakoya Thangal & Vadakara

it was of no avail. Kelappan on climbing the shoulders of Raman Menon addressed the public and said: “Dear friends, please listen. We are your well-wishers. We dier from the ways that you have chosen. Our ways are peaceful and calm. Through them, our naonal leaders have proclaimed to reach the goal. Please try to understand the consequences of your daring act. So please be calm. Let’s sit together and discuss the maer.” Those honest words of the leadership were rst unheeded by the rebels. But, when the longing for vengeance alleviated, they crossed the bridge and gathered in the Khilafat oce and in its vicinity. They were sll reluctant to listen to the requests made by Kelappan, his group and the locals. Despite the statements of Kelappan, the smoldering embers in the hearts of the rebels didn’t die out. Imbichi Koya Thangal who was carefully monitoring the situaon, walked towards the rebels along with his colleagues. Aer Isha prayer the rebels faced a man in long robe, with an elegant knot wound over his hat and a mark formed on his forehead from prayers. He approached them calmly and with his tacul diplomacy requested, “Dear children, Muslim brothers, this is a miniature Mecca. This is the headquarters of a taluk with an area half the size of Malabar. It is the Second capital of Zamorin king who protects this place like the apple of his eyes. In this place no one else but Muslims reside. Hindu friends and Muslims live here for centuries in religious fraternity. Today is my beloved daughter’s wedding. Since this is the rst of its kind conducted by me in this house, elaborate arrangements are made with much hard work. Please calm down and come with me for the wedding and make it a success.” He embraced the rebel head, Awtalavu and requested him. At this, they were completely calmed down. With the intenon of not leng the perpetrators of violence like Collector Thomas, police superintendent Hitchcock, those backing 83

Mashhoor Mullakoya Thangal & Vadakara

the government and the army to escape to Kozhikode; the rebels had destroyed Parappanangadi railway staon and the railway track. As a result the bride grooms party couldn’t reach the place and they returned. This inauspicious news came to Thangal, but he consoled them by giving it to fate and acvely involved in the protecon of his homeland. The rebels accompanied thangal raising the slogan of Takbir and came to the wedding ceremony. On seeing them, the crowd panicked. Entrapped, they scurried hither and thither. Imbichikoya thangal stated, “No one should panic and run. They are our disnguished guests.” He said it repeatedly. When the longing for revenge and the spirit of the rebellion seled in their hearts, they were overcome by thirst and hunger because of their long journey and wandering. Even before being seated, they drank the welcome drink to their hearts’ content. A sack of sugar was used up, says lore. Aer that they feasted sumptuously and spent the night in the chill of the drizzle with sound sleep. Early next morning through Chamravaom ferry, they set out for Tirur, aer having received a fund of 2500 rupees collected from the gathering. Prof. M.P. Manmadhan, in his biography on Kelappan, recounts the story as follows: Kelappan and his companions who resisted the revolt in their non-violent ways couldn’t last for long. A man (Thangal) who became happy at their appropriate mely interference came forward and addressed the rebels. “Children, I have made preparaons for your food. Please come and have it. Then we would sit together and plan the further course of acon.” The rebels accepted the invitaon and went to his house. It was a wedding day in Thangal’s house. The rebels who were hungry and red from their long wandering ate greedily. It was raining heavily. The rebels sat there for long, unable to do anything. Ceasing this opportunity Kelappan approached them and repeated his request to 84

Mashhoor Mullakoya Thangal & Vadakara

withdraw from an armed rebellion and return peacefully. It worked. Though Beevi’s Nikkah was interrupted for a while, later with elaborate arrangements Valiya Jarathingal Sayyid Abubacker Sakkaf Imbichi Koya Thangal married Sayyida Kunhaa Beevi. She was a beacon of hope for those toiling in pain. Policians before subming nominaons came to seek her blessings. She was a pillar of support for shermen and those who came to her refuge. She departed from this world on February 6th , 2000 (1420 Dhu l-Qa`d 1). Her nal resng place is the Makham adjoining the mosque in the premises of the house. A few years back, this house, at the verge of destrucon, was renovated by Sayyid Muhammed Mashhoor Kunhikoya Thangal who married Sayyida Asma Muthu Beevi, the daughter of Mulla Beevi Sherifa, the lady of the house. The renovaon was complete on Saturday, August 25, 2012 (Hijri year 1433 Shawwal 7). This house stands for aristocracy with its head held high, as an example of how heritage can be protected. The precedent set by Imbichikoya Thangal in his taculness, polical diplomacy and social service is connued by his son V.P.S. Thangal, former M.L.A and aer his demise by V.P. Hussain Thangal to this day. Sayyida Kunhaa Beevi’s only child who is alive, Mulla Beevi Sherifa in her eighes sll remembers with pride in heart about those adventurous stories she had heard from her mother, which happened 94 years ago in her ancestral house, that was built 132 years ago.

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References 1.

Cheruseethi Mala - Therkandi Muhammed Vadakara

2.

Jwalikkunna Margadeepam - P. Muhammed Master Paambi

3.

Mashhoor Moulid - P.T. Abubacker Maulawi Oapalam

4.

Cheruseethi Thangal Moulid Sayyid Muhammed Mashhoor Mullakoya Thangal

5.

Conversaon with Dr. Muhammed Bashir Androth

6.

Sayyid Bukhari Moulid Sayyid Ahamed Kunhikoya Thangal Androth

7.

Valiya-Hydrose Mala - Nalakath Kunhimoideen Ku Ponnani

8.

Keralathile Sayyidanmar - Rahmathulla Sakha

9.

Mashhoor Muhiyadeen Rathib Sayyid Muhammed Mashhoor Mullakoya Thangal

10. Sheikh Bukhari Mala - Therkandi Muhammed 11. History of Sayyid Muhammed Qasim Valiyullah Kandamkalam Kunhikoya Thangal Kavara

12. Hydrose Rathib 13. Mamburam Thangal Jeevitham Athmeeya Poraam Darul Huda Islamic University, Chemmad

14. Thazhengadiyile Athma Thejas - M.C. Vatakara 15. Thazhangadi Makham - K.M. Bharatan, T.T.K Manoj Kumar 16. Oru Nalla Ormakkai - K.M.C.C Vatakara Town 17. Qasim Valiyullah Moulid 18. Muhiyadeen Moulid 19. Kuriyadi Sadat Moulid 86

Mashhoor Mullakoya Thangal & Vadakara

Name and Fame Vadakara is a land that had witnessed centuries of prosperity and fame. Today that history is not very signicant, albeit, the yesteryears of this land and its surrounding region were glorious and strong. In the eld of an- colonial struggle, socio-cultural industrial and commercial eld, this region has a century old rich history.

Vadakara Beach

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Mashhoor Mullakoya Thangal & Vadakara

As the seat of various ‘Kalaries’ of North Malabar and the headquarters of Kadathanad; Vadakara is a meeng point of various custom, cultures and heritage. Being the land of Kunhali Marakkar who raised the rst struggle against colonizaon in India and the seat of Thacholi Otayanan, the valiant hero of the folklore ‘Vadakkan Pau’, of Unniyarcha and Palaukoman, Vadakara has many recountable stories of legendary valour. The name Vadakara is derived from the words ‘Vadak’+ ‘kara’=Vadakara, which means the region located on the northern side of the river. In olden mes the people of Vatak community came and occupied the shores of this region and hence got the name Vadakara. The weavers of Shaliya community from Vadakara of Tamil Nadu came to Kerala and colonized the region. They called the colony by the name of their srcinal home Vadakara. Thus those who do research on place names have dierent points of view about the srcin of the name Vadakara. The Northern region of Koappuzha, the seat of Thekkilamkoor and the north of Puthuppanam are some of the aributes by which Vadakara got its name. The English called it Badagara, and Arabs called it Buraira. During the me of Tipu Sultan’s rule over Mysore, this place was known as Badagara, as the arms and ammunion of Tipu were protected here. Bada (Big) and Aagara (store house) are the words in Kannada which when combined are called Badagara. Later both in print and speech various denions were given for the word Vadakara. The famous explorer Abu Abdullah Muhammed Bauta (1304-1368), beer known as Ibn Bauta in one of his travels came to this land in 1347, and called the industrial centre of that me ‘Baatar’.

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Mashhoor Mullakoya Thangal & Vadakara

Kadathanad- A journey down the time-line In ancient wrings Kerala is menoned as Cheralum. ‘Cherum’ means that which is joined and ‘alum’, according to Gundert diconary, has the meaning salt or marshy land. Cherum also means mountain. Thus, a marshy land (edum) with salty taste can be called as Cheralum= Keralam. There is a historical view that Kerala (Cheralum) was formed by the movement of the sea to the east on the west of Sahyadri. The king Korobothros (Kerala Putra) who ruled Kerala is menoned in the stone inscripons of emperor Ashoka and in the inscripons 2 and 13 of the inial centuries before the Common Era (BCE), Keralanadu is also menoned in Chola Pandya wrings. During the me when Cheraman Perumal paroned his country among the feudatories and relaves, he had given thirty thousand Nair soldiers, one thousand two hundred ‘thara’ (a unit of division of land) and Kollam Mukkaadm vazhi nadu. Mukkadum means approximately 900 miles of extension. The coastal region between Vadakara and Mangalapurum was ruled by a royal dynasty with its headquarters at Azhimala. The Chera King defeated the famous king of that dynasty, Nandan, and 89

Mashhoor Mullakoya Thangal & Vadakara

established his authority over Puzhinadu. As a result, Vadakara came under this royal dynasty. When the Chera kingdom declined, Kadathanad which included Vadakara became a part of Kolathiri. In Sanskrit, this region is known as ‘Kadolkajakshi’. Varakkal was the rst headquarters of this region extending from Korapuzha to Mayyazhipuzha.

Malabar district of British Period

Polarthiri royal dynasty was established on the south of Kolathirinadu centered on Elamkoor and Kupurum. It is said that the famous Muungal Kovilakum was constructed in a day by king Polarthiri. Inially this region was under the authority of Thakkilamkoor of Kolathiri royal dynasty. Polarthiri who ruled Kozhikode built a fort with its base at Kuppuram and conducted the governance. 90

Mashhoor Mullakoya Thangal & Vadakara

When Zamorin captured Polanad, he banished a princess from Kozhikode who had a right in Polarthiri royal dynasty.She got married to a prince of Kolathiri. It is said that Kadathanad royal dynasty thus came into existence.

The undivided Kurumbranad Taluk which included Vadakara 91

Mashhoor Mullakoya Thangal & Vadakara

It is assumed that the southern regions of Kolathnadu were under the control of Thekkankoor with its base in Puthupaanam on the shore of Koapuzha. According to a legend, an ancestor of Kadathanad royal dynasty married a maiden of Tekkankoor, hence got the land Kadathanad. Kadathanad king had governors at Muangal, Earanmala, Azhiyoor. The king of Kadathanad was loyal to Kolathiri to the end of the seventeenth century. Kadathanad was located between the lands of Kolathiri and Zamorin, hence both Kolathiri and Zamorin crossed this land to go to each other. Thus it got its name Kadathanad. Kadath+Vazhi+Nadu = kadathvainadu which was later shortened and transformed as Kadathanad. In Kuyadi- Vadakara road beyond Mokeri where Kadathanadan Kallu is situated was one of the boundaries of Kadathanad. The ruler of Kadathanad loyal to Kolathiri is in the European records in the name Boyonor of Badagara, Bownor, Bavanor. These names transformed to Vazhunoor in Malayalam and were used as the tle of the rulers of Kadathanad in the early period. In 1750, with the permission of Kolathiri, the tle Vazhunnoor was changed and the tle King was accepted. Kadathanad had a big hand in the polical turmoil of North Malabar. During the reign of Mysore Sultans, Kadathanand king who sought refuge in Travancore, following the decline of Tipu in Malabar, was restored to power aer 1792 by giving a ransom of 3000 rupees each year to Brish. Kavilumpara and Kuyadi which were under the king of Koayam or Koyat for the convenience of East India Company’s governance were made a part of Kadathanad. Kadathanad was the rst signatory of a treaty made between the company and the princely states in the year 1792 April 25. The undivided Kadathanadu consisted of Azhiyoor, Valayam, Kummankode, Muungal, Valliyad, Ponmari, Eramala, Kunnumal, Arakkilad, Kavilumpara, Vadakara, Purameri, Kuyadi, Memunda,Karthikapalli, Edacheri, Velum, Palayad, Iringannoor, Cherapurum, 92

Mashhoor Mullakoya Thangal & Vadakara

Puthuppanum, Tooneri, Koappally, Maniyoor, Velloor, Azhangeri, Thiruvallor, Parakkadavu, Kadameri, Chekkiyad, Kupurum etc. On the occasion of the coronaon ceremony of Maharaja Tirumanasu by the Brish emperor on the eve of Saturday, September 7, 1912 at Jubilee Town Hall Kozhikode, Shankara Varma Raja (1801-1839) of Kadathanad Ayanjeri Kovilakum along with other deserving personalies from dierent parts of Malayam (Malabar) District were honoured. Like some of the kings of princely states of Malabar, the English kept the king of Kadathanad away from the polical power by making him a pensioner. The Kadathanad family got separated into two branches namely AyancheriKovilakum and EdavaluthuKovilakum. The last ruler to hold this posion was E.K Raja Varma Valiya Raja. Aer his demise, owing to dispute about the ownership, the Kovilakum was demolished in 1967 following a court order. Brish government nominated a body headed by Dr. Appu Menon in 1913 to form a local self-government in the name Union, which included some regions of Kadathanad with its headquarters at Vadakara. Aer Independence the panchayat which came into existence in 1952 was upgraded to a Municipality, by joining Nadakkutazhum and Puthuppanam, October 1, 1958. These were regions of rich cultural heritage and Kadathanadan Kalari that spread in abundance. Today these centres of Kalari are there only for names sake.

93

Mashhoor Mullakoya Thangal & Vadakara

Karimpanapalam The history of a country is incomplete without a complete history of the various regions comprising the country. Thus, the history of Karimpanapalam is inevitable in wring the history of Vadakara. Karimpanapalam which is situated on the border of Vadakara and Puthuppanam regions had played a signicant role in shaping the trade union movements of Malabar. Once, Karimpanapalam was the centre of agricultural labourers, century old saw-mills, labourers toiling from dawn to dusk and, coir manufacturing units which were funconing in sheds adjoining thatched houses where they work from morning in the dim light of oil lamps. The coir markets had labourers who would toil from dawn to dusk and it was the most important beedi producing centre of Malabar. Thus, it was a centre of industrious labourers. To the serene natural beauty of this village; with plenty of canals, coconut trees among ora and fauna, greenery of paddy elds; came Sayyid Mullakoya Thangal, an everlasng luminary of goodness and religious fraternity, with his family four decades back. The society of Karimpanapalam respected and honoured Thangal, who became a permanent resident, more than their relaves. Since then the tradion is connued to this day. Karimpanapalam Mashhoor Thangal, respectable for naves and foreigners alike, 94

Mashhoor Mullakoya Thangal & Vadakara

conducts the annual Uroos Mubarak (Andu Nercha) in the most appropriate manner, in which thousands of people, from locality and outside parcipate, irrespecve of any religious or class disncon. Karimpanapalam which is a conjoining of the old Highway and the new bypass is a prominent commercial centre at present. Today, Karimpanapalam reminisces about the past memories and protects its rich heritage.

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Mashhoor Mullakoya Thangal & Vadakara

Vadakara - Memories of Bygone Days Vadakara

and its surrounding region situated in the

north of Koapuzha had got its place in the map of export and import as prominent ports from ancient mes. The place Koanara, menoned in the Greek travelogue on sailing, ‘Peri plus of Eritrean Sea’ in the rst century of Common Era, is debated in history. Dr.Francis Buchanan (1762-1829) the author of the book ‘A Journey from Madras through countries of Mysore, Canara and Malabar’ is of the opinion that the place menoned in the travelogue is Vadakara. If we check the harbour registers of the

the remnants of a quay at Vadakara. 96

Mashhoor Mullakoya Thangal & Vadakara

Portuguese, we can see that the name ‘Pudipadana’ in Portuguese script is the Puthuppanam of Vadakara. From very ancient mes onward, ports were the basis of the foreign relaonship. Hence sea was a channel of trade and cultural exchange. Muziris, Tyndis, Bakare, Nelkinda and Naura were major ports. Muziris is at Kodungallur. This was a major port and centre of trade in India known as the Gateway of India. It was through this port that the religion of Yahooed-Chrisan and Islam spread in India. The history of a port can be studied only in the background of the regions adjoining it; this is what geopolical theories say. The prot earned out of cash crops was ulized by owners, labourers and their dependents for life. A group of people from very ancient me lived in auence due to the high yielding capacity of the inland. To give pleasure and happiness to them Handicras, Arts and Literature were formed. In ancient days our pepper and cardamom played a role to make foreign dishes tasty. Our spices made diplomacy warm. The Greek sailor Hippalus discovered that it was possible for ships to reach the shore of Kerala from Syagrus region of Arabia in one and a half months with the favourable westerly winds of June and July. Thus, hundreds of loaded ships reached the shores of Kerala. If so many ships were anchored at one harbour, it would be dicult to sell out goods and collect pepper and other goods instead; hence ships were anchored in all major ports. In the Middle Ages Arab traders were acve in all ports around the world. From China to the East African coast of Mosamba, their trade zone stretched for ten thousand kilometers. This route was along the major ports of Malabar that included Vadakara. From Malabar pepper, cardamom, ginger and coon were exported to China and gold, silver, aluminium, silk, clay vessels, mercury, zinc etc. were imported to Malabar from China. From eleventh century onwards the coastal regions of Chombal and Muangal started developing as small ports. Kalayam, a tributary of Mayyazhipuzha and Orkaeri, branch of Vellipuzha 97

Mashhoor Mullakoya Thangal & Vadakara

had own at Vellinkulangara and joined the Arabian Sea when they reach at Muangal Parambu. The main nodal point of Chombal, Muangal and Koakkal harbours was in Vadakara. Since the seashore was broad, this place became a busy business centre. Dried coconut and coee were the major exports. Every year 2, 02,735 tons of goods were handled here; goods worth 13, 84,951 rupees were exported and goods worth 7, 42,241 rupees were imported, says Malabar Manual. They maintained acve relaonship with the ports of Muscat, Goa, Bombay, and Mangalapuram. There were neither jees nor bridges here for ships to come near the land. At the me when the United Kerala came into existence, a sea-bridge was being constructed but the project was terminated half way through. A signal post was erected to indicate the presence of the harbour ashed every 20 seconds, giving direcon to the ships. Morse signals were also used to communicate with the ships. In 1909 a lighthouse was erected at Thikkodi. It was 57 metres above the sea level and spread light beyond 23 naucal miles. It ashed in every ve seconds. To the west of the lighthouse is a single rock. It is called Sacrice Rock (Velliyan kallu). It has an extension of ve acres and is uninhabited. It is said in the Malabar Manual that the valleys of Wayanad is a region that yields world’s best quality cardamom, and pepper of Koayam and Randathara was of top quality. The goods which were brought from the Highlands of Wayanad through the river to Vadakara harbour were exported in wind driven ships and the good quality products imported from there were taken to dierent places. In the elds, on the banks of rivers, in mountains, rocks and forests of Vadakara and in its adjoining places food grains, mountain produce, and lot of nished products were produced. Centres of culture promoted Art, Literature and Handicra. Along 98

Mashhoor Mullakoya Thangal & Vadakara

the water-rich rivers both culture and products owed and came to the port. Here, ships were anchored for exports in foreign trade and imported costly items like gold. From major mountains produce centres like Payyannoor, Nadapuram, Kallachi, Talipparambu, Kuyadi, Tholpalam, Batheri, Kalpea, Manandavadi, Koorachundu, dierent goods were brought by landways, waterways, bullock-carts, boats to the harbour and exported to foreign countries. Since the place was suitable to carry things to dierent places and since lot of products were available, traders from Arabia, China, Burma, Sri Lanka, Nepal, Afghanistan, Phoenicia, Rome and Greece came to the port for trade. Most products along the land ways arrived in bullock-carts. Those carts loaded with spices camped at Vadakara Peruvaum Thazhe. Then they moved as convoy to Thayengadi sea shore.

Ancient means of goods transport

The grinding sound of the cart wheels and chiming of oxen bells signaled the arrival of dawn to Thayengadi residents. It is said that, even if the cart driver fell asleep during the night on reaching Vadakara, the bullocks were so familiar with the place that they 99

Mashhoor Mullakoya Thangal & Vadakara

would tread along and reach desnaon without losing direcon. Till 1960 Thayyangadi was a busy port. The foreign traders of undivided India from the Alaees Mamen facon of Muslim, naves of Kutch region of Gujarat (Kacheekars), the Gujarat (Seujis), Chees of Tamil Nadu and Brahmins Karnatakaofconducted trade in Valagayan this place regularly. Coir factories, oil mills, pepper renery centres, salt stalking go-downs, etc which were acve from Vandithavalum near Jubilee tank to the sea shores where goods were stalked, made Thayengadi a proud centre of trade and commerce. The sea where the ships were anchored in bygone days; the shores where dhows and small boats were in plenty, lament the loss of good old days and say the sad story of uninhibitedness. In those days, thisplenty. was a rich area. Both locals and outsiders worked here in Thisindustrial connued in post-independence era. The only remnants that were not ushed away with the current of me are the slts of the dilapidated bridge on the seashore, the go-downs which are shut down in Thayengadi, the shops with wooden plank shuers, pandikashala, the deteriorang walls of go-downs because of the roots that run deep inside the wall. Thayengadi was the industrial centre of Vadakara which is a port city. Chakkarateruvu, Gunnystreet and Vandithavalam were busy and alive round the clock. The salt trades of the Gujara agencies that brought salt from Uppalang of Gujarat and stored them in salt godowns were acve here. Coconut products like dried coconut (copra), coir, koa thenga; mountain produce like cardamom, pepper, dried ginger, lemon grass oil, and cane were mainly exported from Vadakara. There were many agencies to bring consumer products like grains, sugar and salt by ship that were funconing here. Dates and dried dates were imported from Basra in Iraq by Arabs. Many companies funconed in Thayengadi under the ownership of the locals as well as outsiders. Nancy, Devasi, Aspinwall, Muljiratankshi, Khanji Moraraji, Govindji Padamsi, Asher Syndicate, 100

Mashhoor Mullakoya Thangal & Vadakara

Renjith Leelader, Patels were some of the companies that added to the industrial fame of Vadakara. Aspinwall was the foreign company that imported food grains. The import of salt was the monopoly of Patels. The rise in export and import aracted many companies to Vadakara. Merchant Steam Navigaon, Malabar Steam Ship Company and Sandhya Steamship Company are a few to name. Unl 1960, Thayengadi was a busy port for export-import; menoned in port records. This busy transportaon trac prompted the then Central government to build a bridge at Vadakara port. The required land was acquired and road, oce buildings etc. were constructed but the authories joined hands with nature and blew out the dreams of Vadakara. The inquisive historians who come to the shores of Vadakara can only see and sigh at the dilapidated parts of the sea bridge, the concrete pillars constructed on the seashore, oce buildings that are almost brought to ground, the Pear Road with no one to take care. In Vadakara and in nearby panchayats of Azhiyoor, Chorood, Onjiyum that are coastal regions, a large number of people are engaged in shing industry. Chombal is a famous shing harbour. Present day Thayengadi is a Trade centre and a museum of anques. It collects the anques from dierent part of India and sells them here. From costly chairs, cupboards, swings, cots, Chinese jewellery, ancient silver vessels, pianos to small spoons (thanakayil) everything is available here. People used to visit these places and wish to own them.

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Mashhoor Mullakoya Thangal & Vadakara

Vadakara in Hamilton’s View Born before 1680 and died before 1733, Alexander Hamilton, the nave of Scotland, a trader and writer was an ocer at East India Company who visited many places in South India as a traveller. In 1727, he published a book ‘A New Account of East Indies’ which describes his visit to these cies. A descripon of his visit to Vadakara in 1703 is given in the Malabar Manual. A gist of the descripon is given below. “From Meeliyil (Mahe) about 8 to 10 Nazhika (a unit of measurement) to the North is situated the port city of Burgare (Badagara). In the land of Bellanor Burgare (Vadakara Vazhunoor), a strong king of this land, grows pepper in abundance and cardamom of number one quality in the world is culvated here.” It is described that Hamilton went there and did cardamom trading. The ship that Hamilton brought near the shore was visited by Bellanor (the king of Kadathanad). The king who observed its interior expressed his wish to have a ship built for him in that fashion. The king and his predecessors had the supremacy of the sea. From me immemorial the ships that sailed between Kanyakumari and Daman had to have the permission from the Bellanor to sail in their waters. The ships with a single mast had to pay eight shillings for a year and those with three masts had to pay sixteen shilling a year. The revenue was collected in this way. 102

Mashhoor Mullakoya Thangal & Vadakara

With the beginning of the Portuguese conquest in India, they wanted to have the control of the sea routes. This resulted in a struggle between the king and the Portuguese and it sll connues (1703) to this day. The king’s special boats were designed to move faster. To search and nd those ships that sail without the pass, these boats were employed to whether go rounds the sea fromabout October May. Hamilton asked the king heinwasn’t afraid his to safety on seeing a foreign merchant ship entering his territorial waters. He answered that he had foreseen and understood the character of Hamilton, therefore he wasn’t afraid. He also added that he wasn’t against foreign trade relaonship. He was only protecng the supremacy over the sea under his territorial dominance. The king gave instrucons to his body guards to make necessary arrangements for Hamilton to buy things for free. coastal of king’s country stretched to Trikkodi the The south whichboundary is about twelve nazhika from Mahe. Koakkal wasin the region from where the special boats started the surveillance. Hamilton had specially menoned about the rock ‘Balippara’ which is situated at a distance of eight nazhika from this land. Balipara got its name, when Portuguese came to Kozhikode for the rst me and some boat men of Koakkal ceased one Portuguese ship and took the people inside to this rock where they were sacriced.

103

Mashhoor Mullakoya Thangal & Vadakara

Kunhali Marakkar Aer the demise of Pau Marakkar in 1595, Kunhali Marakkar Fourth was made the naval commander of Koakal Putupaanum Zamorin. He achieved great feats which his predecessors couldn’t gain. A new face of resistance was launched in the southern coastal region. From the Cape of Good Hope to China, Pau Marakkar’s fame and valor on the balefront weakened the spirit of Portuguese. They realized that if they wanted to maintain their naval supremacy over the ocean, it wouldn’t be possible without the decline of the Marakkars. Without sparing much me, they indulged in evil plong to create a ri between Zamorin and Marakkars. Some privileges enjoyed by Nair feudal lords were given to Marakkars. Nair lords became extremely jealous. Ceasing the opportunity, the Portuguese wielded plots, by winning the of Nair to their side, of Kunhali Marakkarevil was painted as the lord thelords ocean, exponent Islam to Indians, most of all as the king of Malabar Muslims. Owing to several other reasons, Zamorin fell out with Marakkar and became his enemy. On March 5, 1599 Portuguese soldiers came with arllery from Goa and combined forces with that of Zamorin’s, surrounded Marakkar’s fort and launched an aack. Meanwhile, a convoy of Portuguese ships centering Koapuzha was going around. Though a facon of Nair soldiers resisted to this idea keeping the valiant hero in their high esteem, it was of no avail. At last, Marakkar with no 104

Mashhoor Mullakoya Thangal & Vadakara

other opon, on March 16, 1600, surrendered on condion that no harm would be done to women, children, his followers and himself.

Kunhali Marakkar Monument at Vadakara

Lowering the sword, clad in black cloth, the most courageous commander that Malabar had ever seen walked towards his king believing that he would protect him. The worst he could expect was a jail sentence in the custody of Zamorin. On the contrary, Zamorin and the Portuguese commander, Furtado conspired against Kunhali in the most treacherous manner; breaching the treaty, Marakkar and his followers were taken to Goa and jailed. They tried to proselyte them with promises and temptaons, but they didn’t give in to their words. Finally, a specially made French model gallows was set up before the Viceroy’s bungalow. Amidst a horde comprising of lords, common men and women, university priests of Portuguese war mongers, Marakkar, the valiant commander accompanied by a musical band, was lead to the gallows and put to violent death. 105

Mashhoor Mullakoya Thangal & Vadakara

This incident that would be recalled with tearful eyes marked the end of a century of unparalleled struggle of great heroism in the history of Malabar. The treachery and malicious plong of Portuguese were causave factors in upseng the history of religious fraternity and strong bond between Zamorins and Muslims that lasted for decades. Aer the me of four Kunhali Marakkars, the route was open for the Portuguese to enter without much resistance unl the arrival of the Dutch in 1563, which curbed their century old strife for colonial expansion and force them to sign treaes to go out of Kerala. A vast poron of the Arabian Sea and the Bay of Bengal had been protected from foreign invasion due to the taculness, maneuvering and courage of Marakkars. It is specially recorded in the pages of history. The Naval academies in Mumbai and Azhimala stand in commemoraon of Kunhali Marakkar. The epoch making feats of these heroes and the gains we had in their legendary struggle against the naval dictatorship of Portuguese is an episode of Kerala history that gives us goosebumps and makes our heart brim with pride and honour. Though Zamorin had put up a bold face of resistance against the naval supremacy of the Portuguese from the beginning to the end, despite the farsightedness occasionally geng blurred; it was the presence of Zamorin’s feudatory Kunhali Marakkar that helped to o Portuguese fromKozhikode Kerala’s soil and have keep been the honour ourstave motherland. Otherwise, would anotherof city like Goa under Portuguese supremacy and the whole of Kerala would have been a Portuguese state. Even otherwise, it would have been a Portuguese India instead of Brish India.

106

Mashhoor Mullakoya Thangal & Vadakara

Hyder Ali, Tipu and Kadathanad nglish East India Company joined hands with big and small princely states including Kadathanad and hastened their eorts in gaining the control of India. Gauging the gravity of the situaon Hyder Ali (1701-1782) and Tipu (1750-1799), the rulers of Mysore curbed the colonial expansion of the Brish at the very beginning in countries under their control and in Malabar as well. They engaged in a series of bales and in the rst half of the eighteenth century strengthened the defensive front against Brish.

E

Zamorin was occasionally aacking Palakkad. In 1757, when he aacked again, the Naduvazhi (ruler) of Palakkad, I Kombi Achan approached Dindigal Foujdar (governor) Hyder Ali for protecon. Hyder Ali sent him an army under the command of his ocer Makhdoom Ali to defend Palakkad against Zamorin. Zamorin’s army was defeated and retrieved. Further aacks were not made on agreement that Zamorin had to pay a war indemnity of twelve lakh rupees to Hyder Ali. Inially, Nawab Hyder had only plans to gather materials to ght against colonizaon. He didn’t have any intenon to aack Malabar. Later, Ponnani Thalachnor (Commander- in chief), Chauku Menon was sent to Sri Rangapaanum to negoate talks on war indemnity but the agreed amount was not given. As a result, Hyder Ali aacked Malabar. 107

Mashhoor Mullakoya Thangal & Vadakara

Dr. N.M Namboodiri quoted the historical records of Vella Namboodiri, the ‘Oralan’ of Peyoor temple, implying that there were solid reasons for Hyder Ali’s aack on Malabar.

Tipu’s empire

On January 1766, Hyder Ali and his renue entered Malabar and his son Tipu was with him. Tipu was just sixteen years of age, but he proved his combat skills. Hyder’s army comprised of four thousand horses, an infantry of eight thousand soldiers and four cannons. Hyder Ali who entered Koayam via Chirakkal didn’t nd much 108

Mashhoor Mullakoya Thangal & Vadakara

opposion at the beginning. On January 28, as they were trying to cross the overowing Mayyazhipuzha at Perigalum, they had to face the strong opposion of Kadathanad army. Kadathanad army was deployed at a strategic posion on the other side of the river bank. Hyder Ali, who had the versality in all aspects of the art of combat, misled Kadathanad army with decepve taccs. His infantry showed as if they were crossing the river and boarding the boats. Believing what they had seen was true, Kadathanand deployed their army in full combat mode. Meanwhile, Hyder Ali and his cavalry crossed the river at a safe distance from the enemy and surrounded the Kadathanad army. Kadathanad army hitherto hadn’t had the experience in ghng a cavalry. Astounded and overcome with fear they ran for life. Thus, Kadathanad came under the dominance of Hyder Ali. The king of Kadathanad agreed to pay ransom of y thousand rupees to Mysore government every year. Thus, the king of Kadathanad connued to rule as a feudatory. On December 7, 1782, Hyder Ali died. Tipu came to power at the age of thirty two. Vadakara became Tipu’s main pepper stocking centre. He was the South Indian king who had put up the toughest resistance against colonialism. He dedicated eighteen hours a day to the service of the naon. To those of his colleagues who advised him to conduct peace talks with Brish, he famously replied, “it is beer to live a day like a lion than to live like a goat for hundred years.” Inially, though Hyderabad Nizam and the Maratha Empire were against the Brish East India Company, with the passage of me, everyone subserviently made amicable selements. Disnguishably, Tipu Sultan was one among the few Indian rulers who had fought Brish to the end of his life. The valiant epic of Hyder Ali and Tipu Sultan is a glorious chapter of Indian History. Owing to his defeat in the third bale of Mysore on March 18th, 1792 Tipu was forced to accept the clauses in the peace treaty and it came to eect on March 24, marking the end of the war. Even 109

Mashhoor Mullakoya Thangal & Vadakara

before, all the strategically and commercially important places of Malabar, including that of Vadakara came under the dominance of Brish. During the reign of Mysore, spacious roads were needed to pull the cannons along with the soldiers. Thus, Tipu planned and constructed many roads. Prior to that, two-wheeler vehicles were unknown to Malabar. Aer the ascension of Tipu to power, he entered Malabar crossing the Perigathoor River and along Koroth Road via Chombal Puzhiparambu. It was Tipu who constructed Koroth Road. He constructed roads suitable for the movement of cannons.

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Land Transport and Water Transport Tipu Sultan had constructed roads from Azhimala through the coast line and in the interior region as well. Adjoining roads were built from the Chirakkal and Koayam that reached upto Tamarassery, Puthiyachery ranges. From the conuence of Koapuzha a road through Vadakara via Chelakkad and another one from Kozhikode through Vadakara to the northern p of Kerala were also built by Tipu. In order to counter the aack from Pazhassi Raja, Brish East India Company’s Wayanad- Vadakara road was renovated and made suitable for transportaon. Sultan Canal was an important channel of water transport in North Malabar. Arakkal Aadiraja, in 1766, made this arcial canal on taking instrucons from Hyder Ali. A similar project was never undertaken in Malabar previously. Except Sultan Canal most others were built in the middle of the nineteenth century. Road transport was nominal in those days, water transport was more prominent. Canoli canal starng from Vadakara was the most important water transporng channel of Malabar. It starts from Vadakara and ows to the southern p of Malabar. This was constructed in 1848 by the then Collector of Malabar, William Logan. From Kovalam in the south to Kasargod in the north, connecng cies and villages, parallel to the sea, ows the West Coast Canal. Canoli Canal joins this. 111

Mashhoor Mullakoya Thangal & Vadakara

The descripons of C.A. Ines in Malabar Manual and Richard Buon who visited Malabar in the 19th century, can be briefed as follows: Travelling to dierent regions of Malabar was boring. Journey through lakes in ferries was dicult. Wheel carts were rare and animals carrying load on their back were unusual. People were carrying loads on their backs for wages. In the me of the rule of Mysore kings (1766-1792), rivers and lakes were the main ways of transport. Tipu Sultan started road transport in Malabar.

An ancient means of transport

Prior to the coming of motor vehicle facility to Malabar, people were mainly travelling on foot. Children in the suburbs of Vadakara used to walk ten to een kilometers to their school. Bicycle was a symbol of presge. Ocers and rich men travelled in rickshaws and horse carts. Munsif, lawyers, doctors (apothecary) also used such vehicles. The Anjal shepoys (postmen) used to run with a sta with bells to collect or distribute things. The distribuon along narrow paths and unpaved lanes with stones and thorns were indeed intolerable. 112

Mashhoor Mullakoya Thangal & Vadakara

Iconic Pillars of Religious Fraternity With the coming of Muslims, Islam started spreading in Malabar on account of mely cooperaon from the brothers of Hindu community. Following to that, both Hindus and Muslims maintained a strong relaonship during the me of Kolathiri unl the advent of Vasco-Da-Gama and his crew in 1498 which was a causave factor in the enmity between Hindus and Muslims. In the 16th century, however, a change had come over this scenario in 759 of Malayala varsham (Kollavarsham), during the me of Thacholi Otheyanan and Kunhali Marakkar. Otheyanan started his Kalari aer making a customary oering to the eldest Kunhali Marakkar and seeking his blessings.

Thayengadi Juma Masjid 113

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At the me of erecng the pandal for Lokanar temple celebraon, Mathiloor Kurukkal and Ohayanan got entangled in a war of words. Both challenged each other to a mortal combat at Ponniyum. Messages (oola) were sent to dierent parts of the land announcing the combat unto death including Naduvazhi Tampuran (ruler), Chandu, Kunhali Marakkar, to the ‘karanavar’ of the ancient Muslim ancestral house -‘Cheenum veedu’. Following to this, invitees came to Tacholi Manikkoth Taravad and wished all success to Otheyanan, who was at that me, immersed in contemplaon. William Logan’s Malabar Manual depicts the strong relaonship between Otheyanan and Marakkar in the format of ‘Vadakkanpau’. T.V. Krishnan’s translaon of those lines can be summarized as follows: [Translation of the Malayalam version]

“The xed Thursday has come With compatriots; Came Koakkal Ahamed Kurikkal With his companions arrived Vadakara Peediyakkal Kunhipookker From those gathered in the bale ground rose hails Sounds of the swords clinking against each other From the cloth clad around the waist Otheyanan took in his hand, sixteen coins of silver Keeping them at the feet of Koakkal Ahamed Marakkar Fell to his feet in supplicaon In the name of Allah the Almighty Marakkar blessed Otheyanan Marakkar told Otheyanan: The very ground you stand upon Shall be the kalari Of the goddess of war Others too blessed Otheyanan in that manner “ 114

Mashhoor Mullakoya Thangal & Vadakara

Lokanarkavu temple, Vadakara

For beloved Kunhali of Koakkal, Nair and Thiyyar are the same. These lines echo the virtue of religious equality and brotherhood in Kunhali Marakkar irrespecve of class and religion. The friendly relaonship between Marakkar and those in the key posions of Lokanar temple is an adorable chapter in history. “Kavile deevi poonu deevi Allarem onnayi kandudevi Kulavum kulaperum chodichill Manushya kulathinte kavillamma”

These lines are from the popular folklores in the oral tradion that extols Lokanar kavu situated ve kilometers from Vadakara city in the east. Vatakkan pau is full of this temple; its history and legend are intricately woven into the lore. Within the four walls of the Lokanar temple where the members of Thacholi family is to be seated for watching the ‘Utsav’, another oor was arranged for prominent men of Muslim community to sit with their legs lowered.

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“Kavil bhagwa ponnamaikku Makkiyale makkalum makkala Meccale makkalum makkala Araykkarum makkalum makkala“

The purport of the aforesaid lines is that the deity of the Lokanarkavu temple considers the followers of all religion as children. ‘Meccale makkal’ means Arab Muslims. Another glorious place in this lore is the ‘Cheenum veedu’ situated on the bank of Kakkadipuzha. In ancient mes Chinese had trade relaonship on the coastal region of Malabar. In Arabic, China is called ‘Sween.’ The modied version of Sween is China. Hence it has the name ‘Cheenum Veedu’. In the beginning, Cheenum Veedu Juma Masjid was a thatched mosque. Three hundred years ago, under the guidance of the ustad of the mosque and woli Mayin Musliyar, the renovaon work of the mosque was going on in full swing. Mayin Musliyar and his companions came to Kuyadi to meet the landlord Namboodiri of that place and requested him to give the wood necessary for the renovaon of the mosque. Namboodiri told them that they could have the tree which had fallen in the wrong direcon into the pit while veedu.it was being cut. Musliyar was happy and retuned to Cheenum Though aempts were made under the supervision of Namboodiri’s caretaker to li the fallen tree, all their eorts were in vain. Surprisingly, in the night of that conversaon, there was a heavy downpour accompanied by thunder and lightning. The whole region was inundated. In the strong ood the tree was carried to Kakkdipuzha and seled near the place where the mosque was being constructed. The mosque was reconstructed with that one piece of wood. 116

Mashhoor Mullakoya Thangal & Vadakara

On the second day of the temple Utsav of this place, those who came with the guidance of velichappad gave coins as oerings as they approached the Cheenum veedu mosque. This contribuon is made to light the lamp at Mayin Musliyar’s Jaram. Velichappad and the conngent le the place only aer the person who made the contribuon was back. One day while Mayin Musliyar and his compatriot Kungan, a nave of Palakkad were travelling to Palakkad on a business trip. On the way they came across Kuchathan Thirayaum. A legend says that owing to Kungan’s sincere prayers the grace of Kuchathan came to Puthuppanam and the temple Kalariyullathil Kalari Bhagawa temple was consecrated with the presence of its deity.

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Kerala and the Religious Campaign of Islam rom the ancient me onwards, Adem Mountain in Ceylon was a pilgrim centre for Arabs, Buddhists, Chrisans and Hindus. With the srcin of Islam, Muslims too started vising this place. At that me Kerala was under the unied rule of the Perumals. Shakroth Pallibanar, Kulashekaran and Cheraman were the famous rulers of Perumal dynasty.

F

Atulan’s Mooshakadynasty’s Palakan 1 was the rst Pallibanar. During his reign, a vessel of Muslim missionary group from Arabia reached the shore of Kodungallur on its way to Sri Lanka. The conngent consisted Sheikh Zahirudeen Ibn Thakyudeen and two other men. Their aim was to visit Adem Mountain and to carry out a campaign for Islam. They were the rst Muslim missionarie s to Kerala. Knowing the presence of the group, Bana perumal invited them to his court. He enquired about their move for the visit. They told him that their visit was to perform a pilgrimage and to campaign for Islam. The king, who came to know more about Islam and the Prophet Muhammed expressed his wish to accompany them on their return journey. Perumal and his trusted ones, including ministers and prominent men joined his group with all amenies and accompanied the missionaries on their return journey. The king sought permission from his sister Sridevi and included her son, the 118

Mashhoor Mullakoya Thangal & Vadakara

prince of Kohinoor, in his conngent along with four other trusted naves of Chaliyum - Musta Madhukkath, Neelinishad, Shadhipadh and Neelishinad. The conngent, which set sail from Kodungallur, nally reached Jeddah in 628 C.E. (A.H. 6). At the presence of the Prophet they received a warm welcome. The Prophet called Perumal by the name Tajudeen Hind. Perumal and his conngent were taken to the palace of Malik Ibn Habeeb, the ruler of Yemen. Perumal spent four years in that place. Meanme, he learned the dierent custom and tradions of Islam and married Rabiya, a relave of Malik Ibn Habeeb and Malik Ibn Dinar. Aer that he prepared for his journey back home, along with Habeeb Ibn Malik. On the return journey as they reached Shahar Mukkalla, the king contracted a disease. The king was passed away on Muharram 1 A.H. 10 (C.E 632 April 8), Monday. Before his demise, he had made his death Will that the conngent must go to Malabar and campaign for Islam even if he died. The Will included his instrucons and pieces of advice in this regard. The king handed down a message to the crew for the ruler of Malabar. The unexpected death of the king immersed the crew in deep sorrow. A missionary group comprising 44 people set sail for India in A.H. 21 (C.E. 642). They sailed in two ships; one under the captaincy of Takkiyudeen alighted the shores of Kayalpaanum in Tamil Nadu. The conngent started the missionary acvies with Arab-Muslims who came there before for trading; and with some locals, the campaign gained momentum. Another ship under the captaincy of Malik Ibn Dinar came to the shore of Kodungallur. They showed their face to the ruler. They handed down the message and they were given the warmth of hospitality in keeping with the custom and tradion. They were provided with all facilies. Hereaer, they started Islamic acvies in Kodungallur. Adjacent to king’s kovilakum the rst mosque in India was constructed on 11 Rajab A.H.21 (C.E. 642 June 16), Monday. Muhammed Ibn Malik Ibn Habeeb was the rst Qasi. All workforce and materials required for the construcon like stone, wood, carpenters, masons, workers and overseers were provided from the king’s palace at Kodungallur. 119

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From Malik Ibn Dinar and his compatriots to all those Muslim exponents and people from Arabian trader community who came here received respect, acceptance and wholehearted cooperaon from the Hindu kings of each me and naves as well. With the support of the Arab traders who visited here annually and the Muslim missionaries, a congenial atmosphere of friendship and religious brotherhood existed here. These factors were causave in the spread of Islam in Kerala. Malik Ibn Dinar and Habeeb Ibn Malik were the forerunners in spreading Islam in Kerala at the beginning. Aer that, Malik Ibn Habeeb, his wife and some of their children went to Kollam in Koyilandy with their earnings and constructed a mosque. The mosque was inaugurated on Ramadan 27, A.H. 21 (C.E 642, August 30) Friday. Aer sheltering his wife and children in the mosque, he dedicated his life for the cause of Islam. Later he went to the North East coastal region of Azhimala, which is twenty ve kilometers from Kannur. He erected mosques at dierent places - Dul Hajj 10 A.H. 21 (642 C.E. November 8), Thursday at Madayi; Rabbiyul Awal 10 A.H. 22 (643 C.E. February 6) Thursday at Badukka (Barka); A.H. 22 Jamadul Awal 27 (C.E 643 April 23) Friday at Mangalapuram; A.H. 22 Rajab 18(C.E 643 June 12) Monday at Kasarkode; A.H. 22 Shabhan 1(C.E. 643 June 21) Thursday at Sreekandapuram; A.H 22 Shabhan 29 (C.E 643 July 23) Thursday at Dharmadam; A.H 22 Shawwal 21 ( C.E 643, September 11) Thursday at Chaliyam; A.H 22 Shawwal 29 ( C.E 643, September 18) Thursday at Koyilandy and Pandalani. Gradually in places like Ponnani, Kolachal Kavalpaanum, Thegapaanum, Poovarpaanum, Alapuzha, Kochi, Palluruthi, Chavakkad, Tanur, Tirur, Parappanangadi, Ullal, Thiruvanadapuram, Puthiyangadi, Thalassery, Peringadi and Mahe mosques came up and Qasis were appointed. Aer the compleon of the mission Malik Ibn Dinar passed away at Kurasani due to a natural ailment of old age on his return journey to nave land in A.H. 35 (C.E. 645). With the spread of Islam, in the second and third centuries of Hijri year, more pilgrims came to Adem Mountain. They oen 120

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alighted at Malabar as a go-between on their journey to Adem Mountain. It was the fag end of the reign of Perumals. Their reign lasted for three cycles of Jupiter. Anarchy and mayhem prevailed in the country, and the last Perumal, a well wisher of his subjects, was earnestly seeking for peace of mind. To this grim state of aairs came the Arab naves of Kua in Iraq, Sheikh Ali and his conngent from whom the Perumal gained more knowledge about Islam. Distribung the country among the feudatories, he embraced Islam and accepted the name Abdurahman Samiri in 825 C.E (A.H. 212) and set out for a journey to Mecca. Aer being instructed in Islamic rituals, he came to Dhofar in Oman in 827 C.E. (A.H.212) where he died in 832 C.E. There he was buried in Bamiri Masjid. The conversion of Cheraman Perumal to Islam and the advent of Islam in Kerala during the me of the Prophet are debated in the academic circles. A facon of the so called academicians, have registered their dierence of opinion in this regard. It is strange that the historical ndings put forward by the historians, with accolade, based on weak evidences and guessing, have greater acclaim and acceptance than those without accolade, but whose arguments are based on solid evidences and in-depth research. The historical records suitable for the making of Kerala Muslim history, from the seventh century to the me of Portuguese invasion, is available at Kasargod Talangara Malik Ibn Dinar Mosque, Madayi Mosque, the burial ground at Sreekandapuram, and in books of Ibn Suharwardi’s ‘Rihaluthul Mulluk’, Sheikh Zainudeen Second’s ‘Thahfatul Mujahideen’, Sulaiman Tajir’s ‘Silsilath Al Tawariq’, Ibn Qurdadi’s ‘Kithabul Masalik wal Malik’ Ibn Faqih’s ‘Kithabul Burdan’, Abdul Faraj’s ‘Kithabul Fihiristha’, Ibn Rastha’s ‘Kithabul Aalak Al Nafeesa’ and the wrings of Ibn Bauta, Yaqooth, Abul Fida, Al Masoodi, Abu Said, Al Byruni which are etched on the wall tablets of prominent mosques and translaons of old Arabi-Malayalam wrings etc do have authenc informaon about Kerala and the coming of Islam. All these wrings and books are in Arabic language.

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Azhyyanadikal Tiruvadikal the ruler of Venad in his ‘Shasana’ given to Tarisappali of Kollam in 848 C.E was signed by eleven prominent Muslim cizens as witnesses, who were accepted by the governing body of that me. The historical wrings that took place within the two centuries of Islam’s incepon shed light on the fact that Islam had been spreading in Kerala at the same me as that of the Prophet himself.

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Education in Malabar From the me of the Prophet himself (571-632 C.E.), Malik Ibn Dinar and his renue and all those missionaries of Islam and the Arab trading community of yesteryears received sincere encouragement respect and acceptance from the Hindu rulers of each milieu and the naves alike. Along with the Arab traders who annually visited here, the Muslim missionaries too gave generous cooperaon. As a result, the ground was set for Islam to grow in Kerala in an atmosphere of friendship and brotherhood from the beginning. Jafar Bin Malik Chombal, one of the earliest Qasis, was said to be the Qasi of Mahe region in the book ‘Rehlathul Mulluuk’ (The Journey of Kings) by Muhammed Ibn Omar Zuharawardia. Hence it can be jusably armed that Islam started spreading in Vadakara and in adjoining places from that me onwards. In 1800, the London Mission began to reform educaonal scenario of kerala comprehensively. It was started at Travancore. In Central Kerala, it was The Church Mission Society which took up the same iniave and The Basal Evangelical Mission (B.E.M), with their base in Switzerland’s Basal city was acvely involved in Malabar’s Educaon. The rst western educaon instuon formed in Malabar was the primary school at Kallai constuted by B.E.M in 1848. Under this organizaon, a girls’ school with one class having a 123

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single teacher for all the subjects was formed at Vadakara in 1884. Aer four years, it was joined with a ‘naupallikkoodam’ under the leadership of Raman gurukkal and was developed as middle school. This instuon was later transformed as B.E.M high school. Many administrave reforms as well as the western system of educaon brought by the English were vehemently opposed by the Muslims. They dierenated intellectual educaon as worldly and spiritual educaon as other-worldly. The use of Arabi - Malayalam was in vogue among Muslims and for the majority, wrien communicaon was possible without the use of either English or Malayalam during the me, on top of that, in most places, othupalli funconed from dawn to dusk which were impediments for school educaon. It was in 1871 that the Brish government parally paid aenon to Muslim educaonal scenario. In 1884, the Government Educaon Report described the deplorable condion in this eld, albeit the governing body neither made any ramicaon for soluons nor showed any interest or gave encouragement to beer the situaon. With the eorts of the social leaders, schools and Arabic madrassas came into existence. The Renaissance movement called Aligarh Movement, which started to blow in North India in the 19th century, had infused the educaonal sector in dierent parts of India with fresh energy. Its repercussions were considerably in Kerala. upgrade Aligarh College to university a task force felt comprising of To Yaqub Hassan Se, Khan Sahib Moideen Pasha headed by Maulana Shaukat Ali came to Kochi on May 5th, 1911 and on June 16th they were given a warm welcome at Thalassery Imdadul Islam Sabha. They also visited Travancore, Kollam, Kochi, Aluva, and Kozhikode and received spirited welcome and liberal nancial support. In order to discuss the problems in the educaonal sector, Bava Moopan, Inspector of Educaon of Tirur, conducted a scholasc workshop at Kuchira in Calicut, in which the revised academic syllabus proposed by Chalilakath Kunhi Muhammed Haji 124

Mashhoor Mullakoya Thangal & Vadakara

(1866- 1919 C.E.) was unanimously accepted. The new syllabus was iniated in Darul Uloom Madrasa at Vazhakkad in 1913. In a similar manner madrasas were established at Kannur, Thalassery, Valapaanam, Kozhikode, Kodiyathoor, Pulikkal, Paravanna, Chaliyum, Thirurangadi, Nallalum, Eriyad-Azhikode at Kodunagalloor and Ponnani. Thalassery Taeleem Ul Avaam, Madrassathul Mubarak, Mayyalaviya at Mayyazhi, Kozhikode Himayathul Islam, Chaliyum Madrasathul Manar, Kozhikode Madrasathul Muhammadiya, Punarpa Makthabathul Uloom, Ponnani Taeleemul Ikvan and Eriyad Al Madrassathul Ethihadiya were among the rst Madrassas. Most of them later got transformed to schools. This sparked o a new trend in merging religious educaon with material educaon. All these factors imparted a novel grace to the people of Kerala. Primary educaon instuons were opened at many places. With the waves of Aligarh Movement reaching Kerala, a new enthusiasm was seen in the funconing of the educaonal sector. As a result, in 1925 Manarul Islam Sabha (the light of Islam) was formed on the ground in front of the Makham of Cheruseethi Thangal, the divine grace of the land, amidst an august gathering of prominent cizens and scholars. The rst endeavor in this direcon was the establishment of a primary educaon school for girls. A madrassa was started in the shed on the west side of Chirakkal house. Sultana Aysha Beevi Aadiraja of Arakkal Royal Dynasty who was the 30th in that posion from 1921 to 1931 inaugurated the rst building on May 27, 1927. On February 16, 1935 a society was registered under the Society Act with the by-law prepared by K.M. Seethi Sahib. Following that, madrassa was transformed into Higher Elementary School. Outstanding educaonal instuons are funconing under the Sabha and outside, with a view to improve the society in general and the Muslim community in parcular. In the post - Independence scenario religious studies were stopped in the public schools owing to the fact that India is a secular state. This was taken as a challenge by the Muslim community 125

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and preparaons started to form madrassas on a Mahal base. In order to enhance religious studies and propagaon of religion, Muslim Educaonal Board was established under Samastha Kerala Jamiyyathul Ulama in 1950. The main sculptors were Sayyid Abdurahman Bafaqi Thangal and Paravanna Moideen Kuy Musliyar, who were eminent scholars. The rst meeng was convened on September 11, 1951. Even before this, with the instrucon from the mother organizaon of the Board, a meeng of the prominent cizens and supporters of religion was conducted under the chairmanship of Sayyid Mullakoya Thangal, Thayengadi, on 17th August, 1951. It gave birth to Vadakara Daras Commiee. The famous Busthanul Uloom Madrasa (Garden of Knowledge) was formed. The madrassa was later shied to a newly constructed building in January 1954. Today it is one of the biggest religious learning establishments of Kerala.

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Vadakara Before and After Independence From 1792 to 1888, connuing from English East India Company and later unl the Independence, the Brish government directly ruled Vadakara. When the Brish government formed the Malabar District by unifying the princely states, Vadakara became a part of Kurumbranad Taluk. Administrave reforms were made in Judiciary and Execuve in the system of Central rule. This land, which was a part of Bombay Presidency at the beginning, connued as part of Madras Presidency and later in Madras State unl the formaon of Unied Kerala. On November 1, 1956 unied Kerala came into existence. On January 1, 1957 Palakkad, Kannur, Kozhikode districts were formed from Malabar. Vadakara, which is the second largest city in Kozhikode, became a part of it. It is a taluk and has both Lok Sabha and Assembly constuencies in its name. This increases the importance of this place.

Vadakara in 1884 In ‘Keralolpathy’ (Origin of Kerala) which was discovered in 1882, formed in ’83 and rewrien by Dr. Herman Gundert (1814-1893), the descripon of Vadakara can be briefed as follows: ‘N: L 11 Degree 36’ S.L. 75 Degree 38’ it is a port and trading city. There is a Taluk Court, Munsif Court, School, Moosavari Bungalow and a useless fort here. 127

Mashhoor Mullakoya Thangal & Vadakara

References 1.

A New Account of East Indies - Alexander Hamilton

2.

Malabar Manual - William Logan

3.

Kerala History - A.Sreedara Menon

4.

Kerala Muslim Charithram _ Sthithi Vivarana Kanakk Directory Volume 1 - Dr. C.K Kareem

5.

Vadakarayude Vazhithara - B.K. Thiruvoth

6.

Thazhengadi History - Prof. K.K. Mahmood (Theeram 4)

7.

Shri. Lokanarkavu - Prof. Dr. K.C. Vijayaragavan, Prof. Dr. K.M. Jayasree

8.

Kerala Samskaaram Akavum PuravumDr. N.M. Namboothiri

9.

Manarul Islam Sabha - K.Abdurahman Haji

10.

Tipu Sultan - P.K. Gopalakrishnan

11.

Samuthiri Charithrathile Kanapurangal Dr. N.M. Namboothiri

12. Kunhali Marakkar Oru Veeraghada - Dr. K.K.N Kurup, Prof. E. Ismail

13.

Keralam Pathinanjum Pathinarum Nootandukalil Velayudhan Panikkasheri

14.

Keralathile Thuramugangaliloode - Captain K.P. Rajan

15.

Navabhavana Souvenir - Kannankuzhi Vatakara

16.

Angadipperuma -

17.

Nawab Tipu Sultan Oru Padanam - Dr. K.K.N Kurup

K.P. Haris

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Mashhoor Mullakoya Thangal & Vadakara

129