Position of Traditional Ulama on Malabar Rebellion: A Critical Study with Special Reference to the Stand of Pangil Ahmed Kutty Musliyar

Abstract

The Malabar Rebellion is a crucial issue that continues to be debated in the current scenario of Kerala history, especially in academia. The stance of the ulama on the issue is also a subject of intense debate. There is considerable criticism against the traditional ulama, as they were seen as supporters of the British government. Some organizations even accuse the ulama of being spies for the British rulers in India.

Pangil Ahmed Kutti Musliyar was a vibrant religious scholar who had his own stance and views on political issues. Rather than theories, he preferred practical ways, as is clear from his stance on the Malabar Rebellion. Pangil’s stance on the Malabar Rebellion is discussed more in this regard, as he gave some speeches requesting the people of Malabar to keep distance from the rebellion. It is also accused that scholars like Pangil Ahmed Kutti Musliyar, who had great influence in society, never used their platforms to make the Malabar Rebellion successful. Thus, it is necessary to discuss their position regarding the Malabar Rebellion to clear up these confusions and misunderstandings. This paper is an attempt to shed light on the issue with special reference to Pangil Usthad’s position.

Introduction

The role of traditional ulama in Malabar rebellion is a topic of debate for long years. It has clearly stated in historical records ulama has actively involved in the Malabar rebellion of 1921. A group of historians count it as a positive intervenes of ulama in social affairs, while some others, especially leftist historians allege that the traditional scholars were misusing the time of rebellion as they nourished the fanatic mentality. At the same time there are some others who accuse that the traditional ulama were agents of British government and they were anti congress. Basically a contradiction is seen between these arguments. If the position of traditional ulama is read and understood based on other factors such as social situations there is no room for any contradictions and confusions.

It is a fact that the traditional ulama such as Ali Musliyar, Aminummantakath Pareekutty Musliyar, Kattilassery Muhammed Musliyar, A.P Ahmad Kutty Musliyar, Aboobakkar Musliyar, Mahin Musliyar, Kalakkandathil Kunchbdulla Musliyar and Malappuram Kunchi Thngal have actively participated in the Khilapate movement of 1921 which has smoothed the rebellion in Malabar. 

This fact has the recorded in the history as William Logan, the former collector of the Malabar district states: “Outbreaks were the result of the discontent of the peasant Mappilas against the oppression of their land lords and British authorities who supported the landlordism. The philosophical basis of the rebellions was provided by the Muslim religious leaders who declared rebellion against oppressions as a meritorious act and death in the attempt as a path to paradise”[1]

Conrad Wood has also mentioned the ulama interference in Malabar rebellion, as he says: ‘The significant role played by the Mappila ulama in the rebellion consisted partly in the way in which the wider contacts of this particular section of Eranad population. The Mappila scholars were each usually attached to one or more of the mosques scattered across the face of the ‘fanatic zone’ and most had been trained at same religious establishment in Ponnani.’[2]

Thus the intervention of traditional ulama in Malabar rebellion has agreed by all to an extent. Rather some has criticized for their intervention and support for rebellion. According to them it was the reason for the plunder and other illegal activities done in the name of rebellion. The mild approach of Ulama toward British and rough approach toward congress only come after the rebellion while the Muslims have socially isolated and the congress has deceived the Muslim community after the rebellion. If these historical contexts are understood it can be said that position of ulama was a bold step toward the development of Muslim community in Malabar.

Position of Ulama on Malabar rebellion

Ulama were mainly on two different positions in regard with the Malabar rebellion

- One who support the rebellion

- One who oppose the rebellion.

One who support the rebellion

Almost all ulama who have influence on the mass of Muslim community were in favor of the Malabar rebellion. Ulama such as Nellikuth Ali Musliyar, Aminummantakath Pareekutty Musliyar, Kattilassery Muhammed Musliyar, A.P Ahmad Kutty Musliyar, Aboobakkar Musliyar, Mahin Musliyar and Kalakkandathil Kunchbdulla Musliyar, have actively involved in the rebellion.

Aminummantakath  Pareekutty Musliyar was the secretary of the Khilaphate Committee of Tanur. He has authored a book against British government namely ‘Muhimmath-ul-Mumineen’. This book was a great treat on British government. Ulama such as Cherusseri Ahmed Kutty Musliyar and Panayikkulam Abdu Rahiman Musliyar were taken into custody for they have kept a copy of the book.[3]

In this way each and every scholar mentioned before has played an active role in the rebellion. Their presence has attracted the mass to the struggle against British government. But it is noticeable that all of them have only tried for a struggle against British government and they haven’t any intention other than this, and they have advised the people to keep from going to the violation which is against the intention of the struggle such as plundering of houses and government offices, and killing innocent people.

One who opposes the rebellion.

There was a group of ulama who were against the rebellion. Thattankara Koyamutty Musliyar, Maqdoom Puthiyakath Kunhan Bava Musliyar and Karimbanakkal Pokker Musliyar were not in supportive of the rebellion against British Government. They argued that the British rule is more supportive to Muslims than others. Their argument was made on the ideology that the Christians are more compassionate toward Muslims as it is clear from verse 83 of sura al-maida.

 In 1921 an ulama conference was held at Pathar, The organizers of Patar conference was D.Y.S.P Amu, deputy collector Ammu and some Mappila adikadries. Abdul Rahman known as kunchu Bava Musliyar presided over the Pathar conference. He was a highly educated scholar belonging to Maqdum family. About six hundred members participated in the conference and more than seventy five percentages of delegates was ulama. There were seven hundred high educated ulama in these Taluks, but only two hundred of them supported the freedom movement.[4]

Muahmmed kutty Musliyar presented a pamphlet namely: ‘mahakkul kilafa alaismil kialfa’ [eradication of caliphate (the original Islamic caliphate)in the name of Kilaphate(the freedom movement)]. It was a fatwa against the Khilaphate Non-coperation movements. It is clear that this pro-British attitude was not the result of economic persuasion by British officials because their pious life is sufficient evidence to it. Four eminent scholars had signed in the fatwa including Thatangara Koyamutty Musliyar.

It is said that two leaders came to Quthubi Muhammed Musliyar and invited him to Khilaphte meeting which is going to be held at Talasseri, but he refused their invitation and said that: I will attend the meeting only if it states that the British has to continue in India. Then one who has come to invite him said another that this Musliyar don’t understand the matter. Then Qutubi got angry. [5] His position has also made on the ideology developed from verse 83 of sura al-maida. It is said that only the ulama who were young at the time of rebellion has supported the rebellion, while the elder scholars were not in support of such a rebellion.[6]

Position of Pangil Ahmed Kutty Musliyar

Pangil Ahmed Kutty Musliyar[7] has actively engaged in the Khilaphate-Congress movement in early periods of twentieth century. His presence in the movement was a pull factor of the movement among common Muslims, because the Muslim leaders of   the movement were mostly from salafites, such as Moidu Moulavi and KM Moulavi. Then the presence of Ali Musliyar and Pangil Ahmed Kutty Musliyar was very important in respect of majority of Muslim community. Thus he is counted as one of the triples who strongly supported the Kilaphate-Congress movement, namely Ali Musliyar, KM Moulavi and Pangil Ahmed Kutty Musliyar.

As a result of activeness during the period of the rebellion  Pangil has faced many challenges. In 1921 Augest 16, the Collector E.F Thomas issued an arrest warrant to those whom have caused the rebellion. In which scholars and leaders, such as Ali Musliyar, Tayyil Muhmmed Kutty Musliyar and Pangil Ahmed Kutty Musliyar were included.[8] This is an evidence for his leadership during the period of rebellion. After getting the arrest warrant Ali Musliyar surrendered to police and sentenced to death in Coimbatore jail, Muhammed Kutty Musliyar went to Kodungallur. But Pangil fell ill and he was under the protection of a Mappila chieftain, Kiliamannil Moithu sahib in perintalmanna.[9]

His reasonable steps during the rebillion

Pangil Ahmed Kutty Musliyar was not supporting the Malabar rebellion without any condition. But he was very vigilant to keep the peace and security. He tried his best to keep the rebellion within the boundary. It is clear from the text of AK Kodur. When he mention his role in the rebellion he state that he was a man who tried to keep the members of movement from getting misguided during the time of abscond by going to extremism and greedy.[10]    

Sometimes, Khilaphate volunteers went astray from maintaining moralities, and he was very sad about those bad deeds. He strongly opposed the tendency of plundering treasuries and burning houses. This is clear from the words he spoke when addressing a mob that was about to plunder the Malappuram treasury. He said: "Oh brothers, we are men of the Khilaphate movement. The British are our enemy, and we will struggle until they leave India. But we don't violate. We aim for a struggle without violence. Don’t plunder the offices of the government, and don’t be ready for a fight against government. If we do so, we may be sin people. Fight with peace that is our goal” His attempts were successful to an extent although the crucial situation prevailed that time was not enough to keep the common people as he and other leaders wished. Because the suppressing measured of British government has much more influence on the people, thus they were not ready for an adjustment.

Majority of Khilaphate leaders were of this opinion. This is clear from Ali Musliyars words that he told when Pangil Ahmed Kutty Musliyar and Tayyil Muhammed Kutty visited him after they got arrest warrant and rebellion has came to an end. Then he said: ‘we didn’t think that how will affect the ahimsa noncooperation movement of Gandhi and Congress, on our brothers. Now there is nothing if we are being sad on it. Our rescue is upon Allah. I request you to escape from government’s eye.’[11] 

Thus it can be concluded that Pangil Ahmed Kutty Musliyar was a man who has the opinion that the struggle against the British government is necessary to get free from their control, at the same time it would not be a fight against the British government but a peaceful struggle to withdraw them from power.  

Aftermath of the rebellion and position of the scholars

The Malabar rebellion has started as a part of national movement lead by congress, but when it turned to a form of armed rebellion and plunder in some areas the National Congress proclaimed that the rebellion has stopped. It was a good step which helped the social situation from getting worsened further more. But the congress has taken a deceive step when they were not ready to take any of the responsibilities of the rebellion. Rather they were imposing all the responsibilities on Mappilas.

 The secretary of KPCC Keshava Menon has tried to present mappilas before the British authorities as the men who created the offense. He acted like a intermediate person of Collector Thomas. Then the congress was supporting the British argument that the Mappila are responsible for all these offences.[12]

The policy taken by Congress in the aftermath of Malabar was different from what they took in Chouri Choura, where when the protesters turned in to the violence the Congress stopped the protest and took all the responsibility of the protest. But in a situation similar to that they were imposing all the responsibilities on Mappilas and they were not ready to protect them or to take any of the responsibilities of the rebellion as they have initiated for such a movement. In this context a large number of Muslims including ulama became against the National Congress.

This is   clear from the words of KKN Kurup. He said that ‘mappila were to take the responsibilities of a major part of consequences of the rebellion. They were affected by economic and man loss. National congress, government or any other organizations didn’t come forward to conduct organized programs for social reconstruction.

National Congress has organized noncooperation and khilaphate movements as a part of national movement. Mappila were of the faith that in this context they have became active in the rebellion. But, congress was denying its responsibility for it has ended in armed rebellion. The historian RC Majumdas has watched this as a stand which does not match great organizations such as National Congress. As a result, mappila of south Malabar gradually kept distance from national movements lead by congress’[13]

Position of Pangil after the rebellion

As mentioned before, Pangil Ahmed Kutty Musliyar has actively involved in the Congress and Khilaphate movement in 1920s. But as a result of social situations prevailed after the rebellion he changed his policy. Really it was as a result of National congress’s decisive policy after 1921. In this time almost all traditional ulama became anti congress. Then some scholars who were at first in favor of rebellion praised the scholars who have kept distance from the rebellion from the initial stage.

The position of ulama on National congress after the 1921’s rebellion is clear from a resolution passed by Samastha Keral Jamiyyathul Ulama, a state wide association of traditional sunni ulama, on 1933 March 5 in its sixth anniversary conference. The resolution demanded to avoid the corporation with congress and to be in obedience to the government.[14]

It is important to note that the presentation of eleventh resolution which demands to avoid the disobedience was done by Pangil Ahmed Kutty Musliyar who was in front of khilaphate movement and has got arrest warrant for his involvement in the rebellion. And he was also the supporter of the twelfth resolution which demands the non corporation with congress.[15] Thus it can be understood that the policy of National Congress has so much affected the Muslim leaders who have actively participated in the struggle against British government. And the Muslim leaders have taken this policy for they have seen this as more effective for the betterment of Muslim community and to make the land smooth for Islamic propagation with the support of the government.  Because National congress’s policy has caused to grow the feeling that Muslims have no security under the congress.

Consequences of the stand taken by traditional ulama after rebellion

The position taken by traditional ulama in the aftermath of Malabar rebellion has much more influence in the later political and religious development of Muslim community in Malabar. Thus the position of traditional ulama as well as the resolution taken by Samastha can be considered as a milestone in the revitalization history of Kerala Muslims. The position provided a state of non dependency and created an honorable existence for Muslims. The Muslim community got more security than they have experienced it before. The religious propagation and programs began to be held in calm circumstances.

The position of the ulama has helped to popularize community politics in Malabar, which was previously limited to some rich people or the educated. It is a historical truth that community politics took root among the Muslim community when they distanced themselves from the Congress party. Thus, the golden age of community politics in Malabar began in the context of the Muslim community’s departure from the Congress, due to the efforts of traditional Ulama.

It is a historical fact that the Muslims of Kerala has achieved honorable existence due to their own political power which is not merged in a secular party while they are part of secular politics. This politics has given preference for the religious identity also. Really this situation has formed as a result of the position of traditional ulama during the first half of twentieth century. Otherwise Kerala Muslims have to depend upon the mercy of Major political party as it is seen in states other than Kerala.

Conclusion

In this paper, the position of traditional ulama on Malabar rebellion and their position after the rebellion have briefly discussed. It is an issue of controversy interpreted differently by different scholars. From the initial stage ulama were on different position in respect of rebellion. But after the rebellion came to an end even the ulama who were supporters of the rebellion under the congress and Khilaphate movement changed their position as a result of deceiving policy of Congress i.e. freeing their hand from all responsibilities of the rebellion and imposing all the responsibilities on Mappila Muslims.  The new stand taken by ulama was a conscious step toward the later developments of Muslim community in Malabar, as it has made a fertilized land for the growth of a community politics which has worked for the honorable existence of the Muslim community in Malabar.

Anas Peleppuram
anaspeleppuram@gmail.com.

[1]Logan, William, Malabar Special Commission 1881-82 Government of Malabar Vol. ll p48.

[2] Mandalamkunnu, Zainudheen, Mappila Samaramgalum ‘Ulama Netrthwavum, p74

[3] Sadiq, Anwar, Sangadana: Vimarshangalum Vasthudagalum(Article), SmastahA 85^th Anniversary Souvenir, Malapppuram, 2012, p 493.

[4] Kodur, AK, Anglo Mappila War,1999, Malappuram, Mahboob Books, p 221

[5]Moulavi, A Najeeb, Irupatham Nutandile Shradheya Vivdangal, Bulbuldashavarshikappatippu, 2002, Wandoor, Bulbul Publications, p195

[6] ibid

[7] A.P Ahmad Kutty Musliyar Pangil was notable religious scholar of Kerala who lived in nineteenth and twentieth century. He has born in 1888. His primary education was from his father Nuruddin Mulla. He also took knowledge from Kattilassery Ali Musliyar (d1354-h) Karimbanakkal Ahmad Musliyar(d 1354-h) Pallippuram Kappad Muhammed Musliyar (d 1358-h). He got the degree of Baqawi in 1915. After the formal education he served as a mudaris in different regions such as Mannarkad, Pangu, and Tanur. And He is the founding father of the well-known religious institution, Islah-ul -uloom Arabic College, Tanur. He has served as editor of Al-Bayan monthly and as president of Samastha for 10 years.  , Kareem, Dr Ck, Kerala Muslim History, Statitics, vol 3,1991, Edappalli,  Charitram Publications , p 283,284.

[8] Kodur, AK, Anglo Mappila war, p 224

[9]Faizee, PP Muhammad, taqwayude sangabodham, Sunni district conference souvenir, 2008, Malappuram, Souvenir Publishing Council.  p51

[10] Kodur, AK, Anglo Mappila war,1999, Malappuram, Mahboob Books, p 221

[11] ibid

[12] Ibid

[13] Kurup, Dr KKN, Mappila Parambryam, p 83,84

[14]  Sadiq, Anwar, Sangadan: Vimarshangalum Vasthudagalum, p 493.

[15] Ibid