BY MUNEER KUTTIYANI MUHAMMED a Dissertation
RELIGIOUS CO-EXISTENCE IN MALAPPURAM: MYTH OR REALITY?
BY
MUNEER KUTTIYANI MUHAMMED
A dissertation submitted in fulfilment of the requirement for the degree of Master in Islamic Revealed Knowledge and Heritage (UÎËl al-DÊn and Comparative Religion)
Kulliyyah of Islamic Revealed Knowledge and Human Sciences International Islamic University Malaysia
DECEMBER 2013 ABSTRACT
Hindu-Muslim relation in Malappuram district of Kerala state in India is noteworthy in terms of its peaceful co-existence since the early Muslim presence in the region. However, there are some attempts that have been taking place to polarize the people of both communities, just like what the colonizers did during the period of colonial invasion. The purpose of the present study is to determine the status of religious co- existence prevailing in the current social realm of Malappuram in relation to its historical contributions towards Hindu-Muslim peaceful co-existence. The study also seeks the critical analysis of the denunciations put against the district and its people, which threatened the idea of peaceful co-existence and its practicability. The study examines the history, status and features of Religious co-existence in the district. The perception of Hindus on the majority Muslims have also been highlighted in the study. The methodology of the research is qualitative analysis through library study and examination of relevant information based on books, articles, websites, newspapers, reports of various agencies including the interviews of selected personalities. This study highlights the need for a peaceful inter-religious ambience in a society where different people of different faiths live together. The sustenance of the peaceful co- existence between the Muslims and Hindus can be maintained by reiterating the glorious history of the region which has been heavily emphasized in this study.
ii ﺧﻼﺻﺔ اﻟﺒﺤﺚ
إنﱠ ﻋﻼﻗﺔ اﳌﺴﻠﻢ واﳍﻨﺪوﺳﻲ ﰲ ﻣﻨﻄﻘﺔ ﻣﺎﻻﺑﻮرام ﻣﻦ وﻻﻳﺔ ﻛﲑاﻻ ﰲ اﳍﻨﺪ ﺟﺪﻳﺮة ﺑﺎﳌﻼﺣﻈﺔ ﻣﻦ ﺣﻴﺚ اﻟﺘﻌﺎﻳﺶ اﻟﺴﻠﻤﻲ ﻣﻨﺬُ وﺟﻮد اﳌﺴﻠﻤﲔ ﰲ وﻗﺖ ﻣﺒﻜﺮ ﰲ اﳌﻨﻄﻘﺔ. ﻏﲑ أنﱠ ﻫﻨﺎك ﺑﻌﺾ اﶈﺎوﻻت اﳌﺘﻌﻤﺪة اﻟﱵ ﺟﺮت ﻻﺳﺘﻘﻄﺎب اﻟﻨﺎس ﻣﻦ اﻟﻄﺎﺋﻔﺘﲔ ﲤﺎﻣﺎً ﻣﺜﻞ ﻣﺎ ﻓﻌﻞ اﳌﺴﺘﻌﻤﺮ ﺧﻼل ﻓﱰة اﻟﻐﺰو اﻻﺳﺘﻌﻤﺎري.إنﱠ اﻟﻐﺮض ﻣﻦ ﻫﺬﻩ اﻟﺪراﺳﺔ ﻫﻮ ﲢﺪﻳﺪ ﺣﺎﻟﺔ اﻟﺘﻌﺎﻳﺶ اﻟﺪﻳﲏ اﻟﺴﺎﺋﺪة ﰲ ا ﺎل اﻻﺟﺘﻤﺎﻋﻲ اﳊﺎﱄ وﺻﻠﺘﻬﺎ ﺑﺎﳌﺴﺎﳘﺎت اﻟﺘﺎرﳜﻴﺔ ﲡﺎﻩ اﳍﻨﺪوس واﳌﺴﻠﻤﲔ ﻟﻠﺘﻌﺎﻳﺶ اﻟﺴﻠﻤﻲ ﰲ ﻣﺎﻻﺑﻮرام. وﺗﺴﻌﻰ اﻟﺪراﺳﺔ أﻳﻀﺎً ﻟﻮﺿﻊ ﲢﻠﻴﻞ ﻧﻘﺪي ﻟﻠﺘﻬﺪﻳﺪ اﳌﻮﺟﻪ ﺿﺪ اﳌﻨﻄﻘﺔ وﺷﻌﺒﻬﺎ، واﻟﱵ ﺪﱢد ﻓﻜﺮة اﻟﺘﻌﺎﻳﺶ اﻟﺴﻠﻤﻲ واﻟﻌﻤﻠﻲ ﳍﺎ. اﻟﺪراﺳﺔ ﺗﺒﺤﺚ اﳊﺎﻟﺔ اﻟﺘﺎرﳜﻴﺔ وﺻﻮرة اﻟﺘﻌﺎﻳﺶ اﻟﺪﻳﲏ ﰲ اﳌﻨﻄﻘﺔ، وﻗﺪ ﰎﱠ ﺗﺴﻠﻴﻂ اﻟﻀﻮء ﻋﻠﻰ اﻟﻨﻈﺮة اﳍﻨﺪوﺳﻴﺔ ﻟﻸﻏﻠﺒﻴﺔ اﳌﺴﻠﻤﺔ ﰲ اﻟﺪراﺳﺔ. ﻣﻨﻬﺠﻴﺔ اﻟﺪراﺳﺔ ﻫﻲ اﻟﺘﺤﻠﻴﻞ اﻟﻨﻮﻋﻲ ﻣﻦ ﺧﻼل دراﺳﺎت ﻣﻜﺘﺒﻴﺔ، وﻓﺤﺺ اﻟﻜﺘﺐ، واﳌﻘﺎﻻت، واﳌﻮاﻗﻊ، واﻟﺘﻘﺎرﻳﺮ اﻟﺼﺤﻔﻴﺔ ﻣﻦ ﳐﺘﻠﻒ اﻟﻮﻛﺎﻻت ﲟﺎ ﰲ ذﻟﻚ ﻣﻘﺎﺑﻠﺔ ﺷﺨﺼﻴﺎت ﳐﺘﺎرة ﰲ ﻣﻮاﺿﻴﻊ ذات ﺻﻠﺔ ﺑﺎﻟﺒﺤﺚ. وﺗُﱪز ﻫﺬﻩ اﻟﺪراﺳﺔ اﳊﺎﺟﺔ ﻷﺟﻮاء ﺳﻠﻤﻴﺔ ﺑﲔ اﻷدﻳﺎن ﰲ ﳎﺘﻤﻊ ﻳﻌﻴﺶ ﻓﻴﻪ ﳐﺘﻠﻒ اﻟﻨﺎس، وﳐﺘﻠﻒ اﻷدﻳﺎن. ﳝﻜﻦ اﳊﻔﺎظ ﻋﻠﻰ اﻟﺘﻌﺎﻳﺶ اﻟﺴﻠﻤﻲ ﺑﲔ اﳌﺴﻠﻤﲔ واﳍﻨﺪوس ﺑﺈﻋﺎدة اﻟﺘﺄﻛﻴﺪ ﻋﻠﻰ اﻟﺘﺎرﻳﺦ ا ﻴﺪ ﻟﻠﻤﻨﻄﻘﺔ، واﻟﺬي ﰎﱠ اﻟﺘﺄﻛﻴﺪ ﺑﺸﻜﻞ ﻛﺒﲑ ﻋﻠﻴﻪ ﰲ ﻫﺬﻩ اﻟﺪراﺳﺔ.
iii APPROVAL PAGE
I certify that I have supervised and read this study and that in my opinion it conforms to acceptable standards of scholarly presentation and is fully adequate, in scope and quality, as a dissertation for the degree of Master of Islamic Revealed Knowledge and Heritage (UsËl al-DÊn & Comparative Religion).
...... ……………………………. Thameem Ushama Supervisor
I certify that I have read this study and that in my opinion, it conforms to acceptable standards of scholarly presentation and is fully adequate, in scope and qualify, as a dissertation for degree of Master of Islamic Revealed Knowledge and Heritage (UsËl al-DÊn & Comparative Religion).
…..……………………………………. Haslina Ibrahim Internal Examiner
This dissertation was submitted to the Department of UsËl al-DÊn & Comparative Religion and is accepted as a fulfilment of the requirement for the degree of Master of Islamic Revealed Knowledge and Heritage (UsËl al-DÊn & Comparative Religion).
…..…………………………………… Thameem Ushama Head, Department of UsËl al-DÊn & Comparative Religion
This dissertation was submitted to Kulliyyah of Revealed Knowledge and Human Sciences and is accepted as a fulfilment of the requirement for the degree Master of Islamic Revealed Knowledge and Heritage (UsËl al-DÊn & Comparative Religion).
…..……………………………………. Ibrahim Mohamed Zein Dean, Kulliyyah of Islamic Revealed Knowledge and Human Sciences
iv DECLARATION
I do hereby declare that this dissertation is the result of my own investigation, except where otherwise stated. I also declare that it has not been previously or concurrently submitted as a whole for any other degrees at IIUM or other institutions.
Muneer Kuttiyani Muhammed
Signature…………………… …… Date……………………
v
INTERNATIONAL ISLAMIC UNIVERSITY MALAYSIA
DECLARATION OF COPYRIGHT AND AFFIRMATION OF FAIR USE OF UNPUBLISHED RESEARCH
Copyright © 2013 by Muneer Kuttiyani Muhammed. All rights reserved.
RELIGIOUS CO-EXISTENCE IN MALAPPURAM: MYTH OR REALITY?
No part of this unpublished research may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise without prior written permission of the copyright holder except as provided below.
1. Any material contained in or derived from this unpublished research may only be used by others in their writing with due acknowledgement.
2. IIUM or its library will have the right to make transmit copies (print of electronic) for institutional and academic purposes.
3. The IIUM library will have the right to make, store in a retrieval system and supply copies of this unpublished research if requested by other universities and research libraries.
Affirmed by Muneer Kuttiyani Muhammed.
…………………………….. …………………………..
Signature Date
vi
This study is dedicated to my beloved parents, Muhammed Rafeeque Moulavi and Khadeeja Beevi; my beloved life partner Shameera and our children; and to my guardians and well wishers in Al Jamia Al Islamiya, Santhapuram.
vii ACKNOWLEDGEMENTS
In the name of Allah the most Merciful and the most Benevolent All praises be to Allah the Lord of the Universe. Let His regards and salutations be upon the Holy Prophet MuÍammad and his family and companions
I would like to acknowledge, with gratitude, my respected supervisor Prof. Dr. Thameem Ushama, for his sincere assistance in guiding, supervising and advising me. Also, my gratitude goes to Dr. Haslina Ibrahim, whose critical examination and welcomed suggestions for constructive changes contributed in the completion of this thesis. I do owe special gratitude to Dr. Abdu Salam Ahmed, who facilitated this great opportunity to pursue my higher studies in IIUM and his valuable advices, instructions and constructive criticism which had a profound and positive impact on the successful completion of this study. I am extremely indebted to Al Jamia al Islamiya where from I inspired to pursue my higher studies in IIUM and for guiding and leading into the field of learning and knowledge. I extend my sincere thanks to IIIT for granting financial assistance throughout the last two years and unless its assistance, I would not be able complete the study. I would also like to extend my acknowledgements to all my teachers in IIUM, well wishers and friends especially Basheerudheen T.P and Abu Darru C.T who have assisted me by giving the required books. There are many other people who have helped me in many ways. Last but not least, I would like to pay high regards to my beloved father Muhammed Rafeeque Moulavi, dear mother Khadeeja Beevi and my wife Shameera for their sincere encouragement and inspiration throughout my research work and lifting me uphill this phase of life. May Allah, the Almighty, render His bounties and blessings on all of them. Finally, I state that I am alone responsible for the entire faults that remain in this thesis. May Allah accept this humble attempt and make it fruitful for this life and the hereafter. ÓmÊn.
viii TABLE OF TRANSLITERATION
Consonants Ö ض ‘ ء Ù ط B ب Ú ظ T ت ‘ ع Th ث Gh غ J ج F ف × ح Q ق Kh خ K ك D د L ل Dh ذ M م R ر N ن Z ز W و S س H ه Sh ش Y ي Ø ص
Short Vowels Long Vowels
Ó آ A ءَ Ô إي I ءِ Õ أ ُو U ءُ
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TABLE OF CONTENTS
Abstract ...... ii Abstract in Arabic ...... iii Approval Page ...... iv Declaration ...... v Copyright Page ...... vi Dedication ...... vii Acknowledgements ...... viii Table of Transliteration ...... ix List of Maps ...... ixiii List of Tables…………………………………………………………………………...xiv List of Abbreviations …………… ...... xv
CHAPTER 1: INTRODUCTION ...... 1 1.1. Background of the Study ...... 1 1.2. Statement of the Problem ...... 4 1.3. Research Questions ...... 5 1.4. Objectives of the Study ...... 5 1.5. Literature Review ...... 6 1.6. Justification of the Study ...... 11 1.7. Significance of the Study ...... 12 1.8. Scope and Limitations of the Study ...... 12 1.9. Methodology of the Research………………………………………….……………12
CHAPTER 2: RELIGIOUS CO-EXISTENCE AND MALAPPURAM ...... 14 2.1. Religious Co-Existence ...... 14 2.1.1. Meaning of Religious Co-Existence ...... 15 2.1.2. Islam and Peaceful Co-Existence ...... 16 2.2. Malppuram: an Introduction ...... 20 2.2.1. Origin of Malabar ...... 20 2.2.2. Name ...... 20 2.2.3. Formation of Malappuram ...... 21 2.2.4. Mappilas ...... 23 2.2.5. Demographic Features of Malappuram ...... 25 2.3. Malappuram: A survey of Extreme Hindu Views ...... 26 2.3.1. Threats to Communal Harmony ...... 28 2.3.2. Insecurity for Hindu Lives...... 29 2.3.3. Population Threat ...... 30 2.3.4. The Claim of Islamic Fundamentalism in Malappuram ...... 31 2.3.5. Malappuram district Formation and its Controversy ...... 33 2.3.6. Malabar Riots ...... 34 2.3.7. Mysore Invasion ...... 36
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CHAPTER 3: CRITICAL EVALUATION OF THE ALLEGATIONS ...... 39 3.1. Population Threat ...... 39 3.2. Islamic Fundamentalism in Malappuram ...... 41 3.3. Malabar Riots/ Moplah Rebellion / Mappila Revolt...... 43 3.3.1. Social Situation of the Malabar Muslims before 1921 ...... 45 3.3.2. Poverty and Grievances of Muslim Community ...... 47 3.3.3. Non-Cooperation and Khilafath Movements ...... 48 3.3.4. Hindu-Muslim Fraternity during the Revolt ...... 49 3.3.5. Malabar Riot was a Hindu-Muslim combined Revolt ...... 50 3.3.6. Malabar Revolt is an anti-British and anti-Feudal Revolt ...... 54 3.3.7. British Provocation of Muslims started the Revolt ...... 55 3.3.8. Malabar Rebellion was not Communal: Historians’ Views ...... 57 3.4. Forced Conversion ...... 59 3.5. Mysore Invasion: Religious or Political? ...... 62 3.5.1. Why Did Hydar Ali Khan come to Malabar? ...... 63 3.5.2. Hydar Ali was invited by Marthanda Varma ...... 64 3.5.3. Critical Analysis of Allegations on Hydar Ali ...... 66 3.5.4. Tipu Sultan and Malabar...... 69 3.6. Malappuram district Formation and Controversy ...... 71
CHAPTER 4 : HISTORICAL FACTORS TO PEACEFUL CO-EXISTENCE ...... 73 4.1. The Advent of Islam and its early Settlement in Malabar ...... 73 4.1.1. The Conversion of Chĕramén Perumél & Islamic Preaching ...... 75 4.1.2. The Spread of Islam ...... 78 4.1.3. Trade Relation between Arab Muslims and Malabar Rulers ...... 79 4.1.4. Tolerant Attitude of Hindu Rulers towards Muslims ...... 780 4.1.5. Early Muslim Settlement and the Privileges they enjoyed ...... 81 4.1.6. Muslim Lifestyle attracts Thousands of Hindus...... 86 4.2. The Personalities who contributed for Peaceful Co-existence ...... 86 4.2.1. Malappuram; A Centre of Peace and Harmony ...... 86 4.2.2. Kunjéli Marakkér and the Hindu Ruler Zamorin ...... 88 4.2.3. Mampuram Fasal Pookoya Thangal ...... 89 4.2.4. Paranambi ...... 90 4.2.5. Shykh Zynudin al-Makhdum ...... 88 4.2.6. Qédi Husyn ...... 891
CHAPTER 5: MALPPURAM: AN OVERVIEW OF THE PRESENT SCENARIO93 5.1. Cultural Similarities ...... 94 5.1.1. Language ...... 94 5.1.2. Attire ...... 95 5.1.3. Malappuram and Fervour of Soccer...... 95 5.1.4. Festivities and Celebrations of Malappuram People...... 96 5.2. Immigration to Malabar ...... 97 5.2.1. Vaikom Muhmmed Basheer ...... 97 5.2.2. U.A. Khader ...... 98 5.3. Living Glimpses of Religious Harmony in Malappuram ...... 99 5.3.1. Andu Nercha Festivals of Muslim Shrines ...... 99 5.3.2. Hamsa Kulangara Siva Kshetram and Badr Juma’th Palli ...... 101 5.3.3. Shri Kurumba Bhagavathi Temple at Kannan Kadavu ...... 102
xi
5.3.4. Lotus of Thiru Navaya, a Sign of Religious Harmony ...... 103 5.3.5. Munnakkal Juma Masjid ...... 104 5.3.6. Chombal Kunjippally Mosque ...... 105 5.4. Religious Co-existence and Islamic Reformative Movements ...... 105 5.4.1. Jamathe Islami Hind (J I H) ...... 107 5.4.2. Salafi Movement and its early Leaders ...... 108 5.4.3. Indian Union Muslim League (IUML) ...... 109 5.4.4. Panakkad Shihab Thangal...... 110 5.4.5. Kodappanakkal Tharavadu and People of Malappuram ...... 111 5.5. Malappuram Hindu Perception on Muslims ...... …111
CHAPTER 6: CONCLUSION ...... 112
BIBLIOGRAPHY ...... 122
xii
LIST OF MAPS
Figure / Maps Page No.
2.1 Malappuram at present 22
4.1 Malappuram in 1921 44
xiii
LIST OF TABLES
Table No. Page No.
2.1 Population of Malappuram on Religions 39
xiv
LIST OF ABBREVIATIONS
B J P Bharathiya Janatha Party E M S Elamkulam Manakkal Sanakarn J I H Jamathe Islami Hind K P C C Kerala Pradesh Congress Committee I S I Inter Service Intelligence I U M L Indian Union Muslim League N S S Nayar Service Society R S S Rashtriya Swayamsevak Sangh S N D P Sree Narayana Dharma Paripalanayogam U D F United Democratic Front V H P Vishwa Hindu Parishat
xv
CHAPTER 1
INTRODUCTION
1.1. BACKGROUND OF THE STUDY
Religious co-existence has become a common theme of almost all religious and political discourses. The term Religious co-existence means “many communities living together side by side in a society” 1 and it is the peaceful co-existence of different religious communities enjoying the freedom of faith and worship and right to practice their religious rituals. Religious scholars have realized the importance of religious co-existence and began to take initiatives in making a social atmosphere of harmonious co-existence between religious groups. Hans Kung, John Hich, Ismāil
Rāji al-Fārūqi, Leonard Swidler and Wilfred Cantwell Smith2 are few scholars who have taken much efforts to make consensus and foster mutual respect and better understanding between different communities through interfaith dialogues.
The diversity of in culture and religions may be the most extra-ordinary feature of India. It is the land of diversified race, region, religion and language. Apart from the geographical, linguistic and racial diversity of India, religious sphere possess great diversity. Almost all the principal religions of the world like Hinduism, Buddhism,
Sikhism, Jainism, Islam and Christianity are found here. Unfortunately, the diversity of Indian culture has not been ratified by few of the Indians and therefore the result is communal riots, communal tensions that have been occurring concurrently in many parts of India especially in the central and northern states of India like Maharashtra,
1 Kamar Oniah Kamaruzaman, Religion and Pluralistic Co-existence; the Muhibbah Perspective, (Kuala Lumpur: International Islamic University Press, 2010), 27. 2 Fatmir Mehdi Shehu, Nostra Aetate and the Islamic Perspective of Inter-Religious Dialogue, (Kuala Lumpur: International Islamic University Press, 2008) Preface xii.
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Gujarat, Uttar Pradesh and Bihar.3 However, the south-western state of Kerala in India is unlike the other state of India. Kerala has a distinct place for its religious harmony and great diversity. The Kerala Government Official website writes “Religious tolerance, hospitality, cleanliness, simple life and broad outlook of the people have
4 attracted many foreigners to the State from time immemorial.” As Kerala tourism department states “Kerala boasts of a peaceful coexistence among the diverse religious faiths and communities. The state stands testimony to the concept of communal harmony and religious tolerance from the very beginning.” 5 The state represents a unique picture of multi-religious lifestyle. Nowhere else do adherents of the three major world religions live side by side in.6 While Hindus represent a definite majority, Muslims and Christians are powerful minorities. Hindus made up of 56.2 %,
Muslims 24.7 % and Christians 19.0 % of the population.7 Inter-religious living is an outstanding feature of Kerala and it is an everyday fact of the social life of Kerala.
Communal tensions and riots are almost unheard in Kerala. People of different religious groups are living peacefully and harmoniously here. They do not make separate living colonies for each community; rather they live together within the same premises or colonies peacefully.
Besides the general characteristics of Kerala’s multi-religiousness and
Religious co-existence, a north-western district of Kerala, Malappuram has a significant role in evolving and molding such a general inter-religious atmosphere of
3Ashutosh Varshney, Lumpen Logistics,
2
Kerala. Closely bordered by the mountain ranges of the Western Ghats on its east and flanked by the Arabian Sea on the west, the district has an eventful history of Hindu-
Muslim co-existence. Malappuram is the only Muslim majority district in Kerala8 where Muslims and Hindus live peacefully. The people in the district is known for their warm hospitality and helping mentality. The district, from its inception, has been accused as mini Pakistan because of the majority of Muslim population. It has also been accused of promoting fundamentalism, extremism and religious fanaticism.
Malabar riots9 and Mysore invasion on Malabar10which took place in the soil of
Malappuram have been portrayed as the historical signs of religious fanaticism of the district’s people. Being a Muslim majority district, it has been criticized by some
Hindu extremist organizations like Rashtreeya Swoyamsevak Sangh 11 and Hindu
Aikyavedhi. 12 Their claim is the state is the centre of religious fanaticism and terrorism. However, these kinds of accusations have not been proven with evidence and their allegations do not seem to be just to the facts. So the study indented to examine the Hindu-Muslim relation in the district and to understand the nature of peaceful religious co-existence of the district.
8 Official website of Malappuram District
3
1.2. STATEMENT OF THE PROBLEM
The normal life of the people in Malappuram is peaceful. A Muslim knows his Hindu neighbor very well and fosters close relationship with him and vice versa for. They altogether created a peaceful social atmosphere and a composite culture. Religious differences do not prevent them from having meaningful relationship with each other.
The district possesses a vibrant historical tradition of Hindu-Muslim relationship and number of manifestations of religious co-existence is prevailing evidently in the society.
However, there are some attempts of communal polarizations are taking place in the district. While the district is known for its peaceful co-existence on one hand, it has been criticized by some communalists 13 for Muslim persecution against the
Hindus on the other. According to their claims, the Hindus in this district have been maltreated by the Muslim majority and the district is becoming a ‘mini Pakistan’ referring to the region of Muslim terrorists. 14 The wide propaganda against the formation of Malappuram district in 1969 is one of the examples of such efforts of communal polarization. Malappuram is the only district which subjects to severe criticism on its religious base is the reason to study on Malappuram.
In response to this problem, the study proposes to examine the Religious co- existence of the Hindu- Muslim people of Malappuram district and to analyze of the perception of Hindus about Muslims in the district. The study examines the historical and traditional background of Hindu-Muslim relation in Malappuram since the advent
13 Rashtreeya Swoyam Sevak Sangam, Vishva Hindu Parishad and Hindu Aikya vedi are the three major Hindu extremist groups in Kerala. 14 Kerala’s Muslim majority district Malappuram – A Mini Pakistan Strangling Hindus there, Jago India,
4
of Islam. The research also analyzes the issues in the criticisms on the district and investigates whether those issues in the criticisms are real or myth.
1.3. RESEARCH QUESTIONS
To examine the factors and position of Religious co-existence in the district, following questions are to be addressed in this research.
1. What is the historical background of Religious co-existence in
Malappuram?
2. What are the accusations against the Malappuram district?
3. What is the contemporary situation of Religious co-existence in
Malappuram?
4. What are the perceptions of Hindus about Muslims in Malappuram?
5. What are the potential elements of Religious co-existence of Hindu-Muslim
people in Malappuram?
1.4. OBJECTIVES OF THE STUDY
The researcher wishes to achieve some specific results through this research. They are as follows:
1. To study the historical background of Religious co-existence in
Malappuram
2. To study the accusations against the Malappuram district?
3. To study contemporary situation of Religious co-existence of Hindu-
Muslim people in Malappuram
4. To study the perceptions of Hindus in Malappuram about Muslims
5
5. To study the potential elements of Religious co-existence of Hindu-Muslim
people in Malappuram
1.5. LITERATURE REVIEW
The issue of Religious co-existence in Kerala has not drawn much academic attention despite the state being a multi-religious society. Malappuram district and the Mappila community15 has been a subject of academic studies by the Westerners before the
Independence of India. The district and its people have never been perceived through the prism of Religious co-existence.
“Sacred Kerala: a spiritual journey,”16 is a recently published book written by
Dominique-Sila Khan. The book has vividly portrayed the pictures of various practices and lifestyle of the Kerala people and the writer thinks that the shared religious traditions of these indigenous people make them a friendly society. In the writer’s opinion, the religious texts see the Kerala society as wholly independent religions whose followers are neatly separated from each other. Thus the writer sees the intermingling and peaceful co-existence of the different people of different faiths and concludes that the situation is contrary to the religious scriptures of Hindu and
Islam. She has given emphasis on the aspect of religious harmony. The writer has vividly portrays the signs of religious co-existence and put forth some living examples of peaceful co-existence in order to prove her claims.
In contrast to the northern states 17 of India, inter-community relations in
Kerala have always been fairly harmonious. The spiritual and religious atmosphere in
15 Muslims of Kerala generally known as Mappila or Moplah. The Arab traders who settled in the Kerala shores were primarily known as Mappila and consequently the term referred for all Muslims in Kerala. 16 Dominique-Sila Khan, Sacred Kerala: a spiritual journey, (New Delhi: Penguin Books, 2009) 17 Northern states of India, especially Gujrat, Uttar Pradesh, Delhi are generally considered as the communal violence afflicted states in contrast with Kerala.
6
the state really transcends the narrow creedal boundaries. The current situation of the low caste people like Scheduled Caste and Scheduled Tribe 18 people has been tremendously improved though Kerala was once the center of caste discrimination and
“untouchability” (a state of impurity of the lower class in the eyes of the upper class).
The writer has demonstrated several facts about the state’s religious diversity and she sees this religious diversity making a confluence of all the different religions, consequently giving rise to new types of religious rituals, comprising of all religious communities, where all communities take part in the rituals in these ceremonies.
These ceremonies bring together villagers including Hindus, Muslims and Christians throughout Kerala. The author talks of generous land grants made by various
Malayali19 Hindu rulers to Christian, Muslim and Jewish communities to build their shrines. The author praises the atmosphere of Kerala in which certain cults have emerged around the shrines and continue to survive bringing together people of different faith communities in common worship and celebration. The Shabarimala20
Pilgrimage center and the rituals taking place there is one good example of such incident. The author mentioned Vavar, a Muslim companion of Ayyappan,21 though she did not go into the detailed history. However, her approach to the topic mainly focuses on the present signs and replicas of religious harmony of Kerala. It does not focus on Malappuram district and its history of Religious co-existence. Besides that, the issues she has made in the work and her appreciation of certain worships and rituals which have become, in her opinion, a recent cult, is not acceptable if it is perceived from the Islamic point of view. This work mainly focuses on the cultural
18 The SC and STs are two groups of historically disadvantaged people in India. Because of the caste system prevails in India where the people were considered as impure and oppressed by the upper class. 19 Indigenous people of Kerala, the term refer to people who speak Malayalam 20 A popular Hindu pilgrim centre in Kerala where god Ayyappa temple is situated 21 Ayyappan, a Hindu deity worshiped in a number of shrines across India is believed to be an incarnation of Dharma Sastha, who is the son of Shiva and Vishnu.
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similarities of different religious groups in Kerala. In addition to this, the work seems to avoid Muslims and Islam since it mainly concentrates on Hindu religion and its subdivisions. Since the study is mainly focuses on Hindus in all parts of the state of
Kerala, it leaves the scope of further studies on Hindus in terms of their relationship with other communities.
Hindu Muslim relations in North Malabar, (1498-1947) written by Theodore
Gabriel, is a good source to understand the depth of the relationship of the Hindu-
Muslims people in the Malabar between the period of 1498-1947. He mentioned the higher status of Muslims and their close relationship with the Hindu rulers,
Zamorins.22 The Muslims were considered along with the rank of Nayar23 society, the higher class in Hindu religion. At that time, the Muslims were concentrated at Calicut, were extremely wealthy, controlled the overseas trade, and thus were a significant contributor to the economy of Zamorin’s domination. Moreover, there is much evidence in the historical accounts to indicate that the Muslims were a semi- autonomous subject only to overall suzerainty of the Zamorin. 24 The signs of communal harmony can be found out from the accounts of Theodor.
The major drawback of Theodore Gabriel’s book is his misinterpretation of the
Kerala history, though he mentioned many historical evidences to illustrate the Hindu-
Muslim relation in the region. The book, in the researcher’s view, has been written just to justify the Portuguese invasion of the land. He seems to convey a message that the Portuguese arrival was only for trade relations. He mainly focuses his attention to establish that the Portuguese invasion in the region was purely legitimate. According
22 Zamorin or Samorin is a title name of the rulers of Malabar, who ruled for a period of seven centuries. 23 Nayar society is a higher class of Hindu community in Kerala. 24 Theodore Gabriel, Hindu Muslim Relations in North Malabar, 1498-1947, (Lampeter: The Edwin Mellen Press, 1996), 77.
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to him, the Portuguese invasion is unlike the British and French colonization expeditions. The Portuguese came to India not to invade the land but only to have trade relations with India. What he tried to establish through this book is that the
Muslims were the real culprits of the region. According to him, The Muslims in
Malabar were the culprits who invaded Portuguese vessels.
All these explanations of Theodore Gabriel are not true in accordance with the well-known history of Kerala. One who knows the history of Kerala cannot accept the claims of the author. The author seems to have had some presuppositions and prejudices of the Muslim society of Kerala. His work was not to find out the historical facts about the region, but, to depict Muslims of Kerala negatively. However, he mentioned the social status and privileges Muslims enjoyed during the reign of
Zamorin of Calicut. There are few examples of peaceful co-existence of Hindu-
Muslim relationship in the previous history can be seen in his account.
Another important study in this area is the Doctoral thesis25of Roland Eric
Miller. He has done an exceptional study on the lives of all different religious groups of Malayalees26 such as Hindus, Muslims, Christians, Sikhs and Jews. The main theme of the work is to study the Mappila 27 who were generally referred to as unknown and uncivilized Muslims, especially among the Europeans who invaded
India. The research, therefore, mainly focuses on the Mappila (Muslims in Kerala) and their entities which had been neglected for years by the historians and academicians.
The writer has succeeded in portraying each and every account of Muslims in Kerala.
The methodology, the writer adopted in this work is purely a documentary description rather than an analysis and it finds out the true image of the Muslim society. However,
25 Roland Eric Miller, “The Mappila Muslims of Southwest India-A study in Islamic Trends”, (Ph.D. thesis, The Hartford Seminary Foundation, 1974). 26 Keralites 27 Muslim community of Kerala is generally referred Mappila.
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