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Mashhoor Mullakoya Thangal & Vadakara
Malayalam Text
by: T.V. Abdurahimankutty
Translated to English by
Ashique Bin Ismail, Aluva
Printed by
Tirurangadi printers
Tirurangadi, Tel: 0494 2460395
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Mashhoor Mullakoya Thangal & Vadakara
T.V. Abdurahimankutty
Translated by
Ashique Bin Ismail, Aluva
[ Head of the Dept., Faculty of English, Ministry of Education, Oman ]
AYSHABI PUBLICATIONS
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Mashhoor Mullakoya Thangal & Vadakara
T.V. Abdurahimankutty
Address: Al Fathah
Hilarpalli Road
Ponnani South - 679586
Phone: 0494-2666948
Mobile: 9495095336
e-mail: alfaponnani@gmail.com
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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
T
his book is a short biography of their spiritual grace of
Vadakara; Sayyid1 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 personalities of religious
and socio-political 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 distinguished personalities irrespective
of their religion or class and establish strong relationships 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 after 35 years, the very face which got
imprinted in the mind is still fresh in my memory. This is a gracious
blessing from the Almighty to rare graceful personalities like Sayyid
Mullakoya Thangal.
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1- Sayyid : Member of the Prophets family
Mashhoor Mullakoya Thangal & Vadakara
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1- Sheikh : Spiritual Master
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Mashhoor Mullakoya Thangal & Vadakara
Introduction
T his is the seventh book by T.V. Abdurahimankutty. The book
entitled Mashhoor Mulllakoya Thangal and Vadakara is a pointer to
the Sufi tradition of Kerala. The Sufi tradition amidst Kerala Muslims
is a topic that hasnt yet captured the attention of the historians. Ibn
Battuta, the great explorer had mentioned about the Sufi tradition
of Kazerunni Muslims. Even I. H. Qurashi had only mentioned about
Non-Urdu speaking Mussalman of South India who didnt wear
dhoti. Richard Maxwell Eaton, the famous scholar, who studied
about The Sufi Mussalman of Bijapur hadnt mentioned about Sufis
of Kerala. Even the book History of Sufism written by Atharabbas
Rizvi published in 1978 mentions only about the comments by Ibn
Battuta. After that Mashhoor Mullakoya Thangal and Vadakara by
T.V. Abdurahimankutty is one of the books which says about Sufism
in Kerala and its tradition. Abdurahimankutty 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 Sufi path (Sufism) is the spiritual path of Islam. Those who
perform this path are known as Sufis. In the fundamental theological
books of Islam, it is mentioned that the archangel Gabriel came to
the presence of Prophet Muhammed and spoke about Iman1, Islam2
and Ihsan3. Among them, Sufis are subjected to divine grace through
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1- Iman: religious faith 2- Islam: religious practices
3- Ihsan: spiritual refinement
Mashhoor Mullakoya Thangal & Vadakara
Writing 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
Abdurahimankutty has a tradition in writing historical works which
no historian can refute. The narration of this book is a confirmation
of the above mentioned fact. There is need for historians to become
more aware of these facts.
This book sheds light on the Sufi tradition 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 substantial
value hereafter.
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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. Vettom Pokkiriyakam Ancestral House Ponnani .................. 80
10. References .................................... 86
11. Name and Fame ......................... 87
12. Kadathanad- A journey down the time-line .................. 89
13. Karimpanapalam ...................... 94
14. Vadakara- Memories of Bygone Days ............... 96
15. Vadakara in Hamiltons View ................. 102
16. Kunhali Marakkar ................................. 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 ..................... 118
21. Education in Malabar ...................... 123
22. Vadakara Before and After Independence .......................... 127
23. References ............................................. 128
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Mashhoor Mullakoya Thangal & Vadakara
AhalBaith
Prophet Muhammeds genealogy and family are generally
described as AhalBaith. Though scholars have different views about
the extent of AhalBaith, the five great souls Prophet Muhammed
(S1), Ali Bin Abi Talib (R2), Fathimath-ul Zehra (R), Imam Hassan (R)
and Imam Hussain (R) and their genealogy are better known as
AhalBaith. Many great beings like Gauz3, Qutub3, Awliya3, eminent
scholars and social leaders were born in this tradition. To love the
descendants of this tradition that would exist unto the very end of
time is a part of Iman.
The couple, Ali and Fatimah had five 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 Allahs 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
you but to love Prophets family, Sahabha4 enquired Prophet, who
his family is. To this he answered, by his family Quran meant Ali,
Fatimah, 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.
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1- QS : One who is purified by God
Mashhoor Mullakoya Thangal & Vadakara
1- Makham : tomb 16
2- Qabeela : tribe
Mashhoor Mullakoya Thangal & Vadakara
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Mashhoor Mullakoya Thangal & Vadakara
Thus patients from near and distant lands came for Thangals
treatment and got convalesced. This has become a regular
happening.
Once a lady from an affluent North Malabar family approached
doctors for an illness and was diagnosed with traces of cancer. Being
rich the family took her to Mumbai for better treatment. They got
her admitted in specialty hospital. The medical report confirmed
the diagnosis of the doctors who had treated her initially. They
continued the treatment but in vain. There was no improvement
in her condition. Soon she was brought back home to the entire
desperation 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 first, the family was prepared to stick 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 utter disbelief, she was diagnosed with no
traces of cancer. The overjoyed family returned home and expressed
their deep gratitude to Thangal with over pouring eyes. Many such
incidents took place in his life.
He got married at the age of twenty five. His better-half, Sayyida
Kunhatta Beevi was the daughter of Sayyid Abdullah Koya Thangal
of Sakkaf Sayyid family of Thayengadi, Vadakara and the niece
of the renowned Sufi, Sayyid Aattakoya Thangal of Valanchery,
Kottappuram. Of that conjugal relationship were born four children;
two daughters by name Sayyida Imbichi Beevi, Sayyida Koyamma
Beevi and two sons called Sayyid Kunhikoya Thangal and Sayyid
Attakoya Thangal but the siblings had lost their mother, Sayyida
Kunhatta Beevi when they were still young. The siblings were left
to the care of the Thangal. The following few years were a turning
point in his life; he used to indulge more in contemplation and self
reflection intended for self-realization. He was passionately seeking
spirituality.
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Mashhoor Mullakoya Thangal & Vadakara
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Mashhoor Mullakoya Thangal & Vadakara
Sheikh Thangals mother and brothers lived with his family in the
house where he was born and brought up. After his marriage he
purchased a piece of land with a house in the vicinity of his ancestral
house. Then he shifted to the new house along with his mother
and family. His mother Sayyida Amina Aatta Beevi passed away on
Saturday, 17th August 1940 (A.H 1359 Rajab 12). Her final resting
place is at the burial ground in Thayengadi Sheikh Juma Masjid.
He bought his ancestral house, on which he had a right, after
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 (al-
Zuhr) lead by Sheikh Thangal in the presence of a huge gathering
comprising of disciples and prominent men among citizenry. The
media covered this inaugural ceremony with great importance. This
mosque is the well-known Masjidul Husna; years later set as the
final resting place of Sayyid Mullakoya Thangal and his wife Sayyida
Aysha Aatta Beevi.
His enemies conspired overtly and covertly against him.
Sometimes even his relatives were pawned in moves against him.
His adversaries filed a case in the court disputing his ownership of
Cheruseethi Thangals Makham and the property adjacent to it. As
the circumstances became more unfavourable he left the house
in Thayengadi and moved to Baithul Ayshabi at Karimpanapalam,
Vadakara on Thursday, January 31, 1974 (1394 Muharram 7).
The petition, however, was based on weak arguments over
Sheikh Thangals permanent ownership of the Makham, the final
resting 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 Thangals
lineage. However, this legally accepted practice was broken in
between due to some special circumstances.
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Mashhoor Mullakoya Thangal & Vadakara
News report
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Mashhoor Mullakoya Thangal & Vadakara
In the beginning of the year 1987, old age ailments and tiredness
started increasing in him, but he continued to listen to the woes
and pleas of his disciples and dependents till the end of October by
regulating time. He used to console and send them back. In spite of
his tiredness he continued disseminating knowledge to his disciples.
His food habits were not according to his physic but it was very
moderate. Owing to illness more restriction was brought on food
consumption.
In the last week of October (1408 beginning of Rabi-ul-awwal)
the existing daily routine began to change. His health gave way to
disease. Instructions went to relatives and friends to come to him.
All came without delay. Sheikh Thangal woke up and sat down;
addressing them he gave some instructions and advice. I am
bidding farewell to this place. Everyone must live in mutual love,
co-operation and harmony and that is what I like. Though many
broke down in tears with a 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 dont know about my condition. Since then, they gave up their
attempt to do so. After that, he asked for food once or twice and
was given accordingly.
People used to visit him continuously. Everyday visitors came
in large numbers. Many spent days on end in his abode or in the
vicinity. Anxiety and turbulence reflected on everyones face. Sheikh
Thangal continued in a state of rest as if he was in a slumber. On
the contrary, there seemed to be a change in the existing situation
on Friday, 4th December. That day visitors came more than on
usual days. All who beheld him became extremely anxious but at
the same time 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. After many days, the experience of
having found Sheikh Thangal in that state, gave joy and peace to
everyone who saw him on that day.
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Mashhoor Mullakoya Thangal & Vadakara
After the demise of his first wife, Sheikh Thangal begot five
children from his wife Sayyida Aysha Aatta 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.M1),
Karimath2 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 Sufi Order) from their
father Sayyid Mullakoya Thangal and they give disciplehood to
those who seek the spiritual path. All those activities undertaken by
Sayyid Mullakoya Thangal like offerings, protection 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 affairs of Masjidul Husna built by Sheikh Sayyid
Mullakoya Thangal and the Makham adjacent to it. He is involved in
issues related to public affairs as well.
Following the footsteps of his father the second son Sayyid
Kunhikoya Thangal is engaged in medical profession and resides in
the house at Karimpanapalam. He married Sayyida Asma Muthu
Beevi of a renowned Sayyid family in Ponnani. She is the first
daughter of Valiyajarathingal Sayyid Muhammed Hydrose Kunhikoya
Thangal and Sayyida Mulla Beevi Sahreefa of another well-known
Vettom 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,
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1- NM : their grave is sanctified by spiritual light 2- Karimath: One who has greatness in her
Mashhoor Mullakoya Thangal & Vadakara
Miraculous powers
The term Waliyy is coined from its Arabic root word Wilayath.
Waliyy means people who are close to God. Different 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.
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1- Moulid : Verses written in praise of a great spiritual being.
2- Mala: Verses of praise
Mashhoor Mullakoya Thangal & Vadakara
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1- Aarif : One who has spiritual knowledge
Mashhoor Mullakoya Thangal & Vadakara
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1- Baith : poetry of praise
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Mashhoor Mullakoya Thangal & Vadakara
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1- Faqih : a scholar in Islamic jurisprudence
2- Madhab : opinions by scholarly men qualified to conduct research
Mashhoor Mullakoya Thangal & Vadakara
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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 off
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
still didnt arrive. Laughter gave way to moments of anxiety. Pall of
gloom spread on every face. They were in distress, except Thangal.
Sitting at a corner, he was enthusiastically engaging the visitors.
Sometime after, 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 setting sun, seated on a
special prayer mat (musalla), Abdurahman Mashhoor, was drifting
towards land and alighted the shore from the east. Beholders felt
resplendence of joy. The bride groom was welcomed respectfully
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 tradition. He led a life based on
spiritual conviction [Taqwa]. He was initiated to Qadiriyya Tariqa by
Sayyid Zain Hamid Cheruseethi Thangal, his mothers brother. After
Cheruseethi Thangals demise, Abdurahman Mashhoor Thangal
became a master of Qadiriyya Tariqa.
In order to erect a Tabooth1 at Cheruseethi Thangals Makham,
his disciples from Thiruvananthapuram made one, and floated it in
the sea, with the intention that it would reach Vadakara. History
testifies the fact that the Tabooththat was afloat reached the
shores of Vadakara. It was collected and erected at the Maqbara on
receiving instructions from Sayyid Abdurahman Mashhoor Thangal.
It is that very same Tabooth that exisits to this day at the Maqbara.
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1- Tabooth : A wooden structure used at tomb
Mashhoor Mullakoya Thangal & Vadakara
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1- Ziyara : Visiting tombs
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Mashhoor Mullakoya Thangal & Vadakara
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Mashhoor Mullakoya Thangal & Vadakara
He was drifting towards land and reached the shore from the east.
Beholders felt resplendence of joy. The bride groom was welcomed
respectfully 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 lifted
his Janaza without much effort can take it to his native land and
bury the body. A.H 1185 Jamad-ul-Awwal 17 (August 29, 1771 C.E,
Thursday) he left this mortal world. Natives of Vadakara easily lifted
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 relationship between Thangal and Vadakara cannot be
fathomed, it continues even to this day. Beyond caste and religious
distinction, 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 distinction. It was customary for people to offer white cloth
to Makham and receive white cotton thread to wear around their
wrist. The locals took pride in doing so.
In those days a faction 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 benefit. Cheruseethi Thangal chose the
line of diplomacy with the governance. His farsightedness was a
causative factor in bringing a respectable position to the Muslim
community of Vadakara.
Prior to bride going to her grooms house on the wedding
night, or grooms starting for wedding ceremony, or submitting a
nomination for elections; it was customary to come to Makham for
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Mashhoor Mullakoya Thangal & Vadakara
Ziyara. People started to offer the first yield from the harvest, or the
milk from cattle 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.
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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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1- Khulafa-ul-rashideen : The four foremost disciples of the Prophet
2- Sadats: The Prophets family
Mashhoor Mullakoya Thangal & Vadakara
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Mashhoor Mullakoya Thangal & Vadakara
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Mashhoor Mullakoya Thangal & Vadakara
These are among a few lines from Kess songs1 sung by the older
generation. There are also euologies, moulids and ratibs 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.
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1- Kess songs : Historical Poems
Mashhoor Mullakoya Thangal & Vadakara
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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 compilation 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 different parts of the land to pluck and
use the leaves as medicine. This practice continued even after 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 destruction. At that time his wife told people to take
only what is required.
Disobeying her words, one day a man climbed the tree and
mercilessly started cutting its branches. Then he heard an oracle
from above, warning him to take only what is required. In panic he
immediately left the place. The news had spread in the land. Ever
since then, people became extremely cautious while plucking the
leaves of the tree and it was well taken care of.
2. One day Sheikhs wife and her niece set off for a journey to
their relatives house in Amani Island. It was a time when modern
facilities of communication were not available. Even after days
of their departure no news had been received about their safe
journey. Panicked friends and relatives started searching for them.
Meanwhile, Thangal was monitoring the developments carefully.
One day he said that they had started from Amani, and gave
instruction 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
times. When she conceived again, her husband in much pain came
to Bukhari Thangal and expressed his remorse. After meditating
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 after
nine months and ten days and the child should be named Bukhari.
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Mashhoor Mullakoya Thangal & Vadakara
As Thangal said she laboured a normal delivery and the child was
named after him.
4. A man occasionally used to come and pester Thangal with
disrespectfully blurted out questions. When he continued this
practice his disciples felt it intolerable. When the matter was
brought to his attention, he said that the man is mentally insane and
let him continue his practice. 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.
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Mashhoor Mullakoya Thangal & Vadakara
Coconut oil and incenses are the main offerings for this place.
Many years back Muthu Beevi and Kunhami used to light the lamp in
the Makham. After that a Hindu woman called Arundhati continued
this practice. Covering Jaram1, khatham2 recitation, recitation
of Yaseen3, making Duah4, reciting Moulid, Qutubiyath5 were
conducted as offerings without breaking the order by the believers.
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1- Muthavalli : Custodian of mosque
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 couldnt find it. Left
with no other option, the relatives came to Makham in much sorrow
and told their plight. They vowed to make offerings 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 written. I grabbed
the chain from the child in folly. My whole body was shivering and
the mind was in much turmoil. Forgive me. On getting the chain
back, they came to Makham and made their offering with much
happiness and returned in great spiritual satisfaction.
2. A plethora of fish 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 offerings.
3. A non-muslim child who was suffering from urinal problem,
felt extremely difficult to pass urine. The child was in pain. From
afternoon until the next morning there was no change in the
situation. In much sorrow the family came to Makham. They took
some oil from the lamp in the Makham and poured it in the childs
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.
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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 BaAlavi 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 Jafar 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]
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The silver light of knowledge that he had received from his father
coupled with the broadness of his hearts innocence were causative
factors in the brilliance of purity that lead his way to the final goal.
He rose to the highest stature in receiving the permission and right
to be the spiritual master of the Sufi orders of Gauz ul Aalam Sultan
Muhiyadeen Abdul Qadir Jilanis Qadiriyya Tariqa; Sheikh Ahamed
ul Kabir Rifais Rifai Tariqa; Kwaja Mohinudeen Chistis Chisthiya
Tariqa; Qutubul Akthab Badiudeen Tabaqathis Tabaqathiya Tariq
and Sheikh Shihabudeen Zuharawardis Zuharwardiya Tariqa. From
different parts of the country people come to Thangal regularly
seeking guidance and disciplehood.
Among his ventures are the constructions of Kuriyadi Makham,
Kuriyadi Juma Masjid, Sheikh Bukhari Makham; renovation of
Cheruseethi Makham, Karimpanapalam Hijaratul Mubeen Juma
Masjid and Baithul Laif. In addition to this, he constructed Mahlara at
Tanur, Vailathoor, Ponnani, Chettipadi, Areakode and other spiritual
centres that have come up with his and his disciples efforts. 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 attended by thousands of
people without any religious or class distinction. His venerated
mother Sayyida Aysha Aatta Beevis Uroos on Ramadan 14, Milad
Sherief, Rifai, and Kwaja Moinudeen are among the great souls
whose Uroos Mubarak is being conducted each year.
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References
1. Cheruseethi Mala - Therkandi Muhammed Vadakara
2. Jwalikkunna Margadeepam - P. Muhammed Master Pattambi
3. Mashhoor Moulid - P.T. Abubacker Maulawi Ottapalam
4. Cheruseethi Thangal Moulid -
Sayyid Muhammed Mashhoor Mullakoya Thangal
5. Conversation with Dr. Muhammed Bashir Androth
6. Sayyid Bukhari Moulid -
Sayyid Ahamed Kunhikoya Thangal Androth
7. Valiya-Hydrose Mala - Nalakath Kunhimoideen Kutti Ponnani
8. Keralathile Sayyidanmar - Rahmathulla Sakhafi
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 Kavaratti
12. Hydrose Rathib
13. Mamburam Thangal Jeevitham Athmeeya Porattam -
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
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Vadakara Beach
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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 writing the history of Vadakara.
Karimpanapalam which is situated on the border of Vadakara and
Puthuppanam regions had played a significant 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
functioning 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 flora and fauna, greenery of paddy
fields; came Sayyid Mullakoya Thangal, an everlasting 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 relatives.
Since then the tradition is continued to this day. Karimpanapalam
Mashhoor Thangal, respectable for natives and foreigners alike,
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had flown at Vellinkulangara and joined the Arabian Sea when they
reach at Muttangal Parambu.
The main nodal point of Chombal, Muttangal and Kottakkal
harbours was in Vadakara. Since the seashore was broad, this place
became a busy business centre. Dried coconut and coffee 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
active relationship with the ports of Muscat, Goa, Bombay, and
Mangalapuram.
There were neither jetties nor bridges here for ships to come near
the land. At the time 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 flashed every 20 seconds, giving direction 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 nautical miles. It
flashed in every five seconds. To the west of the lighthouse is a single
rock. It is called Sacrifice Rock (Velliyan kallu). It has an extension of
five acres and is uninhabited.
It is said in the Malabar Manual that the valleys of Wayanad is
a region that yields worlds best quality cardamom, and pepper of
Kottayam 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 different places.
In the fields, on the banks of rivers, in mountains, rocks
and forests of Vadakara and in its adjoining places food grains,
mountain produce, and lot of finished products were produced.
Centres of culture promoted Art, Literature and Handicraft. Along
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the water-rich rivers both culture and products flowed 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, Kuttiyadi, Thottilpalam, Batheri,
Kalpetta, Manandavadi, Koorachundu, different 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 different 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 Peruvattum
Thazhe. Then they moved as convoy to Thayengadi sea shore.
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Kunhali Marakkar
After the demise of Pattu Marakkar in 1595, Kunhali Marakkar
Fourth was made the naval commander of Kottakal Putupattanum
Zamorin. He achieved great feats which his predecessors couldnt
gain. A new face of resistance was launched in the southern coastal
region. From the Cape of Good Hope to China, Pattu Marakkars
fame and valor on the battlefront weakened the spirit of Portuguese.
They realized that if they wanted to maintain their naval supremacy
over the ocean, it wouldnt be possible without the decline of the
Marakkars. Without sparing much time, they indulged in evil plotting
to create a rift 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 evil plots, by winning the Nair lords to their side, Kunhali
Marakkar was painted as the lord of the ocean, exponent of 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 artillery
from Goa and combined forces with that of Zamorins, surrounded
Marakkars fort and launched an attack. Meanwhile, a convoy of
Portuguese ships centering Kottapuzha was going around. Though a
faction 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
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Tipus empire
On January 1766, Hyder Ali and his retinue entered Malabar and
his son Tipu was with him. Tipu was just sixteen years of age, but he
proved his combat skills. Hyders army comprised of four thousand
horses, an infantry of eight thousand soldiers and four cannons.
Hyder Ali who entered Kottayam via Chirakkal didnt find much
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For beloved Kunhali of Kottakkal, Nair and Thiyyar are the same.
These lines echo the virtue of religious equality and brotherhood
in Kunhali Marakkar irrespective of class and religion. The friendly
relationship between Marakkar and those in the key positions of
Lokanar temple is an adorable chapter in history.
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On the second day of the temple Utsav of this place, those who
came with the guidance of velichappad gave coins as offerings as
they approached the Cheenum veedu mosque. This contribution is
made to light the lamp at Mayin Musliyars Jaram. Velichappad and
the contingent left the place only after the person who made the
contribution was back.
One day while Mayin Musliyar and his compatriot Kungan, a
native of Palakkad were travelling to Palakkad on a business trip. On
the way they came across Kuttichathan Thirayattum. A legend says
that owing to Kungans sincere prayers the grace of Kuttichathan
came to Puthuppanam and the temple Kalariyullathil Kalari
Bhagawati temple was consecrated with the presence of its deity.
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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 cooperation
from the Hindu kings of each time and natives 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 causative 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. After 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. After 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 five kilometers from
Kannur. He erected mosques at different 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 Kavalpattanum,
Thegapattanum, Poovarpattanum, Alapuzha, Kochi, Palluruthi,
Chavakkad, Tanur, Tirur, Parappanangadi, Ullal, Thiruvanadapu-
ram, Puthiyangadi, Thalassery, Peringadi and Mahe mosques came
up and Qasis were appointed. After the completion of the mission
Malik Ibn Dinar passed away at Kurasani due to a natural ailment
of old age on his return journey to native 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 often
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Education in Malabar
From the time of the Prophet himself (571-632 C.E.), Malik Ibn
Dinar and his retinue 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 natives alike. Along with the Arab traders who annually visited
here, the Muslim missionaries too gave generous cooperation.
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 justifiably affirmed that Islam started spreading in Vadakara
and in adjoining places from that time onwards.
In 1800, the London Mission began to reform educational
scenario of kerala comprehensively. It was started at Travancore.
In Central Kerala, it was The Church Mission Society which took
up the same initiative and The Basal Evangelical Mission (B.E.M),
with their base in Switzerlands Basal city was actively involved in
Malabars Education. The first western education institution formed
in Malabar was the primary school at Kallai constituted by B.E.M in
1848. Under this organization, a girls school with one class having a
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single teacher for all the subjects was formed at Vadakara in 1884.
After four years, it was joined with a nattupallikkoodam under the
leadership of Raman gurukkal and was developed as middle school.
This institution was later transformed as B.E.M high school.
Many administrative reforms as well as the western system of
education brought by the English were vehemently opposed by the
Muslims. They differentiated intellectual education as worldly and
spiritual education as other-worldly. The use of Arabi - Malayalam
was in vogue among Muslims and for the majority, written
communication was possible without the use of either English or
Malayalam during the time, on top of that, in most places, othupalli
functioned from dawn to dusk which were impediments for school
education.
It was in 1871 that the British government partially paid attention
to Muslim educational scenario. In 1884, the Government Education
Report described the deplorable condition in this field, albeit the
governing body neither made any ramification for solutions nor
showed any interest or gave encouragement to better the situation.
With the efforts 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
educational sector in different parts of India with fresh energy. Its
repercussions were considerably felt in Kerala. To upgrade Aligarh
College to university a task force comprising of Yaqub Hassan Sett,
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 financial support.
In order to discuss the problems in the educational sector,
Bava Moopan, Inspector of Education of Tirur, conducted a
scholastic workshop at Kuttichira in Calicut, in which the revised
academic syllabus proposed by Chalilakath Kunhi Muhammed Haji
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Vadakara in 1884
In Keralolpathy (Origin of Kerala) which was discovered in 1882,
formed in 83 and rewritten by Dr. Herman Gundert (1814-1893),
the description 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.
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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 Puravum-
Dr. 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 - K.P. Haris
17. Nawab Tipu Sultan Oru Padanam - Dr. K.K.N Kurup
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