Mappila Outbreaks in Western Ernad 1800-1852

MAPPILA OUTBREAKS
A Study On Mappila Outbreakes from 1800 to 1852 in Western Ernad
Submitted to
Dept of Islamic Studies

Safi Institute of Advanced Studies
Rasia Nagar, Vazhayoor East
Submitted by
ABDUL VAHID K
Kurumbalikkotu Moolayil (H)
Ananthayoor, Vazhakkad PO
PIN: 673640,
PH: 09544223283
1
MAPPILA OUTBREAKS
A Study On Mappila Outbreakes from 1800 to 1852 in Western Ernad
ABDUL VAHID K
Dept of Islamic Studies
Safi Institute Of Advanced Study
Vazhayoor
2
ACKNOWLEDGEMENT
This work is an attempt to analize the Mappila Outbreakes from

1800 to 1852 in Western Ernad.
First of all, I humbly submit myself before the almighty, Allah who
deserves all praises. I am verily thankful to my teacher and guide Dr. P K Muhammed
Sir who gave me his valuable advices. All my teachers and collegues in Safi Institute,
Vazhayoor, were sources of inspiration for this attempt.
I extend my sincere thanks to all themwho helped me to collect the
informations needed for this study.
Lastly, but not least, I am so much grateful to my parents
Moidheen Hajy and Nafeesa Hajjumma for their tremendous inspiration and
boundless support to complete the study.
Vazhakkad Abdul Vahid K

Date:
3
DECLARATION
I here by declare that the dissertation titled MAPPILA OUTBREAKS:A
Study On Mappila Outbreakes from 1800 to 1852 in Western Ernad

is a record of independent research work carried out by me for the award of the
degree of master of arts in Islamic Studies, under the supervision and guidance of
Lecturer PK MUHAMMED, Dept of Islamic Studies, SAFI Institute of Advanced
Study under university of Calicut. This has not been previously submitted else
where for the award of any other degree.
Vazhayoor Abdul Vahid K

Date:
4
CERTIFICATE
I here by certify that the dissertation titled MAPPILA
OUTBREAKS:A Study On Mappila Outbreakes from 1800 to 1852

in Western Ernad submitted to the university of Calicut is a record of
independent research work carried out by Abdul Vahid K. This has not been
previously submitted elsewhere for the award of any degree.
Supervisor and guide Head of the Department
PK Muhammed Faizal Khan

SAFI Institute of Advanced Study SAFI Institute of Advanced Study
Vazhayoor Vazhayoor
Malappuram Malappuram
Date:
5
CONTENTS
Introduction
Social background of mappilas
Mappilas into open wars
Consequences: Strange commission report and exiling of sayyid Fadhal
Thangal
Malabar during the later period
Conclusion
Bibliography
6
Introduction
Malabar is famous for its struggles against imperialist powers, especially British government. Anti British
struggles of malabar mappilas started with the coming of English East India company. It spread by the
middle of 19th century and reached its extreme on 1921.
Mappilas were interested to fight against British rulers for many causes. Firstly, British government was
responsible for the disintegration of ottoman Caliphate in Turky. Secondly, it promoted communal divide
between Hindus and Muslims. Thirdly, joined with Hindu Zemindars, British government suppressed
mappilas inorder to get support of Hindu Majority against muslims. British governmnent was a total
system of curreption, exploitation and autocracy.
Its modes operanti was based on Christian religious motives. It facilitated Christian missionaries on
muslim lands and denied place for muslim mosques.
Indian muslims were really in crisis. Lacking a powerfil leader they were enslaved by Brahmin
aristocracy and British autocracy.
It is very unfortunate that mappilas with their struggles and rebellions were misunderstood by historians.
British policy of divide and rule was practicalized in all their dealings and approachments. There was a
deliberate attempt to destort the entire mappila history inorder to isolate the whole community from
mainstream of indian freedom struggle.
With the beginning of 1800 mappila struggles and outbreakes were accelerated by the spiritual support of
mampuram thangal. He could make a wave of inspiration among mappila insurgents. This trend was
popularized during the later decades and culminated under under Sayyid Fadhal Thangal. In 1852 he was
sent into exile to Arabia.
Mappila struggles were misinterpreted as peasent revolts and communal riots. Analyzing the history, we
can see that mappila struggles were neither communal nor peasent revolts.
The term Western Ernad denotes the place from Majeri to Arabian sea.
7
The first chapter is a historical analysis on the social life of mappilas and background of their struggles. It
ends with a short mentioning of the coming and settlement of the Ba Alavi family which has played a
major role in the anti imperialist struggles of malabar.
The second chapter is on the title Mappilas into open wars. It is a collection of defferant mappila riots
and rebellions under the strong religious leadership of mappila leaders. The last part of this chapter tries
to find out the facts and realities of mappila struggles. It proves that mappila struggles were neither
communal clashes nor peasent revolts. They were freedom struggles along with religious struggles. The
third chapter discusses about the serious measurements taken by britsh authority. Fourth chapter is an
illustration of mappila life during the consequent decades upto famous malabar rebellion of 1921. Fourth
chapter is a breif narration of mappila life until the famous Malabar rebellion of 1921.
8
Chapter 1
Social background of Mappilas
Malabar is the most mentioned place of Kerala in the history of 19th century. Taking advantage
of their influence, religious leaders of Malabar inspired their people against invaders of any time.
Their fury alarmed and frightened the government. The real asset of freedom fighters in Malabar
was religious leaders spiritual support.
Religious leaders were committed themselves to solve social problems and sentiments. They
were conscious that each and every steps taken by the Brittish government was against Islam and
Indian Muslims. When government persecuted the society consecutively there was no way
before them except open wars and struggles. It was taken into action many times at many places.
Mampuram thangals are most important among them.There are mainly two periods in the history
of Mampuram Thangals-period of father and son. Sayyid Alavi Thangal was the leader of
Mappila struggles which began in 1800 and strengthened by 1841. 1st Mappila rebellion of 1800,
rebellion of 1817 and Muttichira rebellion of 1843 were under the vision of Sayyid Alavi
Thangal.
Three major rebellions between 1849 and 1852 were under the ideal leadership of his son Sayyid
Fadhal Thangal.
Malabar got its energy for struggles from Thangals and other Muslim religious and political
leaders throughout the history. By 1921 it grew to its extreme. Even though Brittish army strived
hard to suppress it, they could not win their effort.
9
There are so many studies held on Malabar: from the beginning of 18th century to the end of
20th century. Many of them are with bias. Many historians had prejudices while many others
used it as a tool to prove their baseless allegations. Rarely a few of them were truthful.
East India Company and its rule over India
During the days of Jahangir, Brittish merchants came to India under East India Company.
Gradually it changed into a ruling power. By the declaration of Charls II, East India Company
got more power. Any non Christian ruler or king can be attacked by Englishmen. Brittish
government will be responsible to help and support them.1
Brittish government had to face many rebellions from Indians. Accepting the city of Mumbai as
a marriage gift, Charls II became more interested in Indian conquest for East India Company.
Defeating French merchants and army, Brittish men became real power in India. English men
started their autocracy by defeating Ali Vardi Khan in Bengal 2. Helped by Mir Jafar they gripped
in Indian politics and collected land revenue.
Many small battles against Indian kings were undertaken. Mysore kings Haider Ali and Tippu
Sulthan made an end to the victorious race of Brittish army. Unfortunately, Tippu suffered many
failures due to some betrayers. Brittish army led many battles all over India. In 1848-1856
Brittish men became a real ruler on India.
Causes of Brittish victories
With the scattering of Mugal rule, India came under hundreds of different small rulers. Brittish
invaders tried to make quarrels among them. Helping one on the other, Brittish army could
swiftly bring India under them.
1
William logan, malabar manual. Pg 368
2
V D Mahajan, advanced history of india.part 3. Pg 7
10
Deficiency of much weapons, absence of strategy, division among small kings and communal
disturbs fastened the Indian fall. Tippu Sulthan and Ranjith singh are two kings who could make
a commendable defense.
Many kings and landlords received financial aids from Brittish government and merchants. It
induced them to betray their own nation. Difference and distance between rulers and ruled,
caused for absence of a collected plan.
Brittish army came to Kerala under Captain Keeling. Meanwhile, Zamorins of Calicut who were
struggling to defeat Portugeese army, accepted them, but fortunately refused a plot for a
company. Later many kings like Attingal Rani of Tirividamkur gave them land to construct
company. Arakkal king and Kolathiri king opposed them. But gradually East India Company
could make a grip in Kerala.
Mysore government and Malabar
From 1766 to 1792 Malabar was under Mysore kingdom. When Zamorins of Calicut attacked
Palakkad, king of Palakkad sought for help to Mysore king Haidarali. He came and fought
against Zamorins army. Defeated by Haidarali, Zamorin promised a ransom of 12 lakhs. But
Zamorin didnt give Haidarali the promised money for a long time. After many warnings
Haidarali came and fought against Palakkad kingdom and conquered Malabar in 1766. 3
Nair army disturbed Haidarali constantly. Haidarali had to take strong steps to take them in
control. To revenge on Haidarali, Nair army helped Brittish army to attack Malabar which was
under Mysore. On this time Mysore was under new ruler, Tippu Sulthan. Tippu fought very
bravely, but, hearing the death of his father Haidarali, Tippu had to leave the war field. Malabar
came under Brittish army. Later Tippu recaptured Malabar. Brittish army conspired against
Tippu.
Tippu looses Malabar
3
K M Bahauddin , C . pg 102
11
On his second chance, Tippu made an absolutely wonderful rule on Malabar. He measured land
and fixed revenue. Tippu took strong steps to avoid all mediators between government and
common people who exploited poor people and corrupted money. He entitled all rights for
farmers. Nairs lost all their supremacy on farmers.
Meanwhile, Tippu remained hostile to the Brittish government. Taking advantage of Nair
distresses, Brittish government started their conspiracy. They explained Tippu as an autocrat and
blind communalist.
In 1788 and 1789 Brittish army declared war on Tippu in Malabar. They were helped by many
small kingdoms. Disappointed by the insensible selfishness of kings, Tippu left Malabar to
Mysore. Any Indian king except Tippu Sulthan had made treaties with Brittish men.
Beginning of problems
By the treaty of Srirangapatanam, Malabar came under Brittish rule in 17924. Soon they stopped
all privileges started by Tippu for people. Haves were satisfied, but have-nots were disturbed by
new government.
Haidarali and Tippu, both were exemplary rulers. He took valuable measures to get rid of
mediators who exploited and corrupted public wealth. Mysore kings preserved farmers and poor
people from all kinds of persecutions from the side of landlords. They abolished discriminations
on the base of caste, color or family. Untouchability, Brahmin supremacy and all other social
evils were strictly prohibited.
When Tippu attacked Tiruvidamkur and Kurg, it paved the way for 3rd Anglo-Mysore war.
Brittish army kept Naizam of Hyderabad and Marathas with them. They also made treaties with
both. Now the only way before Tippu was to seek the help of French army. He did that, but they
cheated him on war field. Tippu suffered failure in war of 1792. He lost Malabar.
The real cause of Tippus failure was Indians themselves. Pazhashi Raja, who is later praised as a
committed patriot, had made treaty with Brittish army against Tippu Sulthan. After the fall of
4
William logan, malabar manual. Pg 523
12
Tippu, Brittish army took Indian kings one by one. Haidarali, Marathas, Peshawar, Punjab,
Burma, Bihar and other territories of India came under them.
Most benefited community by Tippus laws was Muslims only because the most of farmers and
poor were them. It was not a case of communalism, but quite natural. Brittish army felt that
Muslims of Kerala are supporting Tippu on the base of their religion. Thus Muslims became
their first target. They used Hindu Zemindars to persecute Muslim farmers. By power and
weapons Muslims were suppressed brutally.
Government gave more power to Zemindars in order to suppress Muslim farmers. Zemindars
became more violent. Now the struggle changed into a farmer- Zemindars struggle. Later
Mampuram Thangal, Unni moosa, Athan Gurukkal, Chempan poker, Ali Musliyar and Variyam
kunnans came into the leadership of farmers.
Persecutions
Many of our people apprenticed to Wayanad and Thalasseri. Some of them died hungry on the
way. Some others were seen died in streets, women being unable to beg killed or bought their
children. Some of them became suicide to escape from these persecutions. None of us had such
an experience under Tippu or Haidarali.
This is a part of a letter submitted by dwellers of Kadathanatukara in1819. This document is a

valid proof of Brittish, Zemindars persecutions. 5
Prejudices of Brittish government on Muslims
Brittish government followed a discrimination policy towards Muslim s. They thought that
Muslims are most benefited community from Tippu, so they will help him to recapture Malabar.
They should be weakened at any coast6.
5
K N Panikkar, Malabar kalapam : Prabhutwathinum raja vazhchakkumethire.pg 17
6
K M Bahauddin , kerala muslimkal porattathinte charithram . pg 124
13
Government isolated Muslims from all official posts. Deliberate actions of Government to
boycott Muslims were unfolded in 1800. They propagated that Mampuram Thangal organizes
Muslim on the base of religion. It is only to serve Islam not for the nation.
Government recruited more Nairs in army and appointed them to rule over Muslims while they
used it as a chance to revenge on Muslims for their superiority under Tippu. They imposed more
tax and rigid laws on Muslim farmers.
Brittish Government appointed only Hindus in official posts. Adikaris and executives were only
Hindus while Muslims were only to obey. Nairs got the power and place to decide what to be
and not to be.
Some other stories
Under Tippu there were no mediators between farmers and Government. Now under Brittish
Government they appointed many Adikaris, executives and Nair representatives. There were
thousands of such Adikaris. Their salaries and all other expenses were taken from poor Muslim
farmers.
Revenue system and social life
Brittish rule was a tyranny. T H Baber, a judge in Malabar in 19th century wrote : There were
many complaints in revenue imposition. Brittish Government imposed revenue as they wished.
In some places it was half of total products. In other places it was one tenth. In many cases there
were about full of products as tax.
William Loganwrote in his Malabar Manual: - Hindu officers imposed excessive tax on
Mappilas. They misused the law to pluck wealth from common people. People were afraid that
their land may be captured by Nairs at any time.7
Salt, Tea, Wood and spices were made a monopoly of Brittish lords8. By this lakhs of people
were pushed into starvation. None was allowed to produce those products even in their expenses.
7
R E Miller, mappila muslims of kerala, pg104
8
Buchaman, A Journey from Malabar,pg 144
14
In 1830 T H Baber wrote in Governmental document: people of Malabar are in real miserable
situation. Present tax system is beyond their capacity.
In short, each and every rules and laws of Brittish Government was against farmers and poor.
Discrimination, heavy tax, high cost of commodities, trademonopoly by Government, bias of
courts, imperial mentality of Zemindars and inequality on implementation of laws were enough
for disappointment. Society were ignorant that how to respond and how can they react with
them. Society was a crowd without a leader and vision.
Divide and rule: a Brittish policy
Malabar was deeply influenced by religious leaders. Their sermons, Fathwas and statements
were followed by society. Many places witnessed for struggles between Brittish army and Indian
people. Defending their mission from all these disturbances government strive hard.
At first government tried to appease them by many valuable gifts. They miscalculated that they
can put a reign on Muslims by making a friendship and adjustment with their spiritual leader.
There were many Muslim nobles who started to support government. Kondoty Thangal who a
shia scholar, was one of them9. Government conceded all tax and gave priorities. Like this they
tried to make friendship with Mampuram Thangal and other religious leaders. But they continued
their rejection. Many Brittish officials visited them. Historian K K Muhamed abdul karim writes
that Mampuram Thangal sent back all governmental representatives who approached him with
promises. His policy was I do not like to make discuss with western envoys.
Failing in their mission to appease him, they tried to arrest him connecting with struggles. By the
pressure of people, government was compelled to get rid of their attempts to arrest him in 1801
and 1817. At last they started to spread crimes on him. The most serious of them was that he was
a fanatic and a anti- Hinduism.
Muslim leaders especially mampuram thangals had deep impact on Hindu community. They
crowded around them for cure and realization of dreams. We can see this fact in thousands of
Hindu brothers who visit his tomb. He considered them equal with Muslims in political and
9
Thelitcham monthley , pusthakam 5 ,lakkam 3. page 16
15
social matters. Brittish government had serious concerns over this fact. To tackle this popularity
they worked hard10. They argued that Hindus who killed in struggles are not killed for nation but
for religious hostility of Muslim s. (Many Hindus who stood with Brittish government were
killed by Muslims during freedom struggles.)
This was a deliberate attempt to make communal gulf between Hindus and Muslims including
Mampuram Thangal11. It is unfortunate that who approached the history with their own purposes
followed Brittish historians and explained muslim leaders and Mampuram Thangal as Muslim
fanatics. Malabar manual by willium Loganand Mappilas of Malabar by Stephen s Dail are some
examples. These are nothing, but, a blind pursuit of English historians.
His teachings, sermons, Moulids(praising poems) and statements make us vivid that he was a
lamp of communal harmony. There is no single occasion to prove Brittish arguments. His Jihad
was against invaders not others. We can see that Brittish attempts were in vain until his death.
His contemporary people were familier with his life and policies. Hindus rejected Brittish
arguments and supported Mampuram Thangal. Many Hindu supporters of Brittish government
were killed by Muslim s. Poor farmers of Hindu community were preserved. Many hindy
Zemindars complained against Muslim s, but, none of them was against Mampuram Thangal.
This is too much to understand his acceptance.
Brittish plan was to weaken religious leaders in battle field. They thought that they will leave the
field when they thinks that people have complaints on them.
Misinterpretation of fathwas was a tool of Brittish government. Muslim leaders tried to make
Muslims conscious of their rights and pride12. They directed them not to continue their blind
worship of Hindu lords. Another one was not to continue their old habits after the conversion.
These were quite natural and lawful. Mampuram Thangal wanted to make Muslims free from
their passive mentality towards their Zemindars.
10
Sathyadhara, pusthakam 4, lakkam 1.
11
Mampuram thangal mayatha mudrakal , Darul huda press, pg 11
12
Mahmood panangangara,Mampuram thangal: jeevitham , athmeeyatha , porattam, pg 54
16
Another allegation was Imams order to Muslims to bring all their Muslim brothers for Friday
congregation. This was only a religious matter. Many of their Friday sermons were
misinterpreted.
Ba Alavi Sadaths
Ba Alavi Sadaths had a significant role in shaping the religious and cultural life of Malabar.
They came from Yaman to Kerala. Many of them stayed at Kilakkarai, Kayalpatanam,
Haidrabad, Ahmadabad, Bijapur, Beroda and Konkan. Ba Alavis worked well also in Egypt,
Srilanka, Malasia and Indonasia.
Ba Alavis leader was Sayyid Ahmad Bin Isa. He migrated to Hadarmouth in AD 952. He was
son of Muhammad, son of Sayyid Ali Uraidi, son of Jafar al sadiq, son of Muhammad Al Baqir,
son of Sainul Abidin, son of Husain, son of Fathima, the beloved daughter of Holy Prophet
Muhammad (s).
Alavis, who expanded at Hadarmouth, spread all over the world for the propagation of Islam.
Sayyid Ali Hamid ba Alavi was one of them who came to Kerala. He landed at Calicut which
was then under Zamorins. On those days, trade relation of Malabar with Yeman, Turkey and
Egypt was very strong. People warmly welcomed him. He stayed at Puthiyangadi. Later Jifris
and Mouladdavilas emerged as branches of this family.
Sayyid Alavi came to Kerala in a trade ship from Shahar Mukalla. On the time, he was 17 years
old. He landed at Calicut in Ramadan 1183 AH. Some Arab merchants in Kerala brought him to
the house of sheikh Hasan, the uncle. Sheikh Jifri introduced him to the nobles around him. He
gave a feast with mutton. On the next day Sheikh Jifri came with Sayyid Alavi to Mampuram,
the home of Sayyid Hasan jifri. They visited grave of Hasan jifri and prayed for him. Later they
visited their relatives in Mampuram.
17
Sheikh Jifri introduced Sayyid Alavi Thangal to the nobles of Mampuram13. He also said that
Sayyid Alavi can lead them. Later sheikh jifri went to Calicut.
Tirurngadi was very famous by its Muslim population. There is no clear history of the coming of
Islam to this land. There were Masjids and madrassas in this place even before centuries of
Mampuram Thangals.
Many Mappila struggles are reported in Tirurngadi in 18th century. Zamorins of Calicut sought
help from Brittish and French army at Kannur and Mahi to suppress this Mappila outrages 14.
This act caused for enmity of Muslims towards invaders. Zamorins Nair army tried to capture
Tirurangadi mosque with the help of Brittish army in 1745 AD. An English commander, Plat,
was killed by Muslims while he was leaving Zamorins palace to attack Tirurangadi mosque
(Mappila Padanangal).
Mampuram got its importance by the coming of Alavi Sadaths. It was heavily populated by
Muslim s, like Tirurangadi, even before Thangals.
Some historians introduced an Arabi Thangal who came and propagated Islam before Sayyid
Alavi. Some others named Mampuram Thangal as Arabi Thangal.
Sayyid Hasan jifri who died in 1764 was the first to come into the leadership of Mappilas from
Mampuram. He was very popular among common people. People flocked to Mampuram for
grace and blesses of Thangal. Slowly Mampuram raised into a capital city of Malabar. Canadian
historian S.F Dayel says in his book Mappilas of Malabar Pious Muslims used the system of
Thqbil (to kiss on knees or hands) to respect Thangal. Low caste people from other religions
increasingly came to Mampuram for Thangals grace. Thangals were accessible to anyone
without any barrier of religions. They became torchbearers of communal harmony. This act gave
them much popularity among Muslims and non Muslim s. Thus they could bring an explosion of
conversion to Islam.
13
KK Abdul kareem, mampuram sayyid alavi thangal, pg 54.
14
C K Kareem, kerala muslim directory. Pg 213
18
Setting at Mampuram, he came to be known as Mampuram Thangal. He was also known as
Tharammal Thangal 15 . Old jamaath mosque of Tirurngadi was the oldest mosque of this
region on those days. Famous scholar Jamaludhin Makhdumi was Qadi there.
Sayyid Alavi Thangal who came to Mampuram went to tirurangadi mosque for Juma namaz on
next Friday. Qadi Jamaludhin Makhdumi lead the prayer. In the midst of Juma, Sayyid Alavi
departing from Jamaath into a corner, started his zuhar prayer. People were surprised. Some
began to blame him while some approached him to know the fact. He answered that Qadi in his
prayer was thinking of a cow. Thus I avoided his Jamaath and prayed alone. Hearing this, qadi
was surprised and said that a man from Valiyora promised me that he will give me a cow for
price. Amidst the prayer, I thought about him.
This type of extra ordinary occasions caused for more impression among people for Thangal
Communal harmony
Msulim leaders such as Sayyid Alavi Thangal promoted communal harmony as per the demand
of time. Such a unity was needed to crumble Brittish power which questioned even the existence
of Muslims and Islam in India. Brittish presence was dangerous to the plural society of India.
Their policy divide and rule began to make impact on the society. Sayyid Alavi strived hard
to destroy all conspiracies done by Brittish government.
19th century was an age of destruction and persecution for Muslims all over the world. They were
constantly distressed by changing political situation. Muslims who were on the way of progress
were put into the depth of defense. Scholars and Muslim leaders were trying to solve the crisis.
Communal harmony of Indian society came into a state of trouble by the coming of Malabar
under Brittish east India Company in 1792. It disturbed the relation between Zemindars and
Mappilas.
Government followed Hindu laws which were the law of majority and landlords16. Muslims were
compelled to follow them. Muslims had no chance to survive the crisis. They were not entitled
15
Mampuram thangal mayatha mudrakal, darul huda press.
16
Shabab , pusthakam 12, lakkam 2
19
their rights. Zemindars prevented Muslims even from religious obligations. Muslims were not
entitled their freedom of religion.
The crisis was really an outcome of Brittish-Hindu conspiracy. Muslim leaders announced
people to empower Hindu Muslim brotherhood. They said that unity is the power.
This double profited attempt helped them to promote communal harmony.
K. K. Muhammad Abdul Kareem says in his famous book Malabarile Rathnangal (Jewels of
Malabar) Sayyid Alavi Thangal participated in all Hindu ceremonies including fixing of
marriage. He was very generous, humble and vast minded
Sayyid Alavi Thangal worked as a court which was a venue of compromise between who
quarreled each other, a scholar who lead Muslim s, a leader who lead all the people, a politician
who inspired them against the invader-government.
Mampuam Thangal against Brittish government
Thirst for freedom spread all over India. After 1836 it became more aggressive and violent 17. As
a leader in all their matters, Mampuram Thangal could understand all sentiments of people. In
the midst of discrimination and inconsideration by government Mampuram Thangal remained as
a hope for the victims. Those marginalized people flocked around him for a hope. It was not a
quick or a compelled action, but, a result of understanding.
Mampuram Thangal was seriously anxious about the Brittish persecution on the people18. He
saw that monopoly of trade, supremacy of invaders on Indians and autocracy of government had
already put the society in trouble. Zemindars made it more serious by their participation. Rich
became richer and poor became poorer. So Mampuram Thangal could not avoid his interference.
17
18
Rashid pp,Mampuram thangal, pg 12
20
Mampuram Thangal has been inspired by his patriotism. He was against any one who came for
corruption and colonization. Even though Mampuram Thangal was a foreigner he was against all
kinds of colonization and imperialism.
Mappilas of Kerala were much energized by Thuhfathul Mujahidin of Zainudhin Makhdoom.

Old history and tradition of Makhdooms and Kunhali Marakkars were enough to make them on
the way of struggle. Mampuram Thangal was more furious than Makhdooms.
Patriotism and love of motherland was a part of religious obligation for Muslim s. Islam does not
object the invasion but it is against inequality, corruption, enslaving of human, enmity and
violations. Mampuram Thangal was inspired by religious perspective.
Muslims were once more hostile to Brittish government because it was responsible for the
destruction of Muslim Caliphate of Turkey. Destruction of Caliphate was not a sudden process
but a result of centuries of long negotiations by Brittish government.
Mampuram Thangal placed freedom struggle in a state of Jihad. He announced Muslims in his
Friday sermons to get ready for Jihad on enemies of Allah. Defense is an inborn right to every
human. Any one who killed for defense he will attain martyrdom. Muslim scholars had inspired
their men to fight against Brittish government.
Christian efforts of missionary works were supported by government. It was enough to make
Muslim rage on the government. Historians say that Brittish army came to India with sword in
one hand and Bible on the other. They advocated that India could not get any progress only it
was ruled by Muslim and Hindu kings. So we can try for another one that is Christianity.
Mampuram Thangal was provoked by conversion lead by Evanchelik, a group of Christian

missionaries. He was alert against those who exploited starvation and poverty for conversion to
Christianity. He called them Nasranis. Christianity lost its grip by defensive attempts of
Zainudhin Makhdooms against Portugees army and of Mampuram Thangal against Brittish
army.
21
Saiful Bathar, Udhathul Umara: Declaration of war on Brittish government
Saiful Bathar andUdhathul Umara are two living signs of Mampuram Thangals hostility toward
Brittish government 19 . These two works were aimed to inspire Indian Muslims against the
Brittish exploitations and get ready for war on them for freedom from their black hands. Brirish
men burned these books due to the fear of its consequences.
Saiful Bathar
This work was written by Mampuram Thangal in 1841 after muttichira rebellion. ASSAIFUL
BATHAR ALA MAN YUWAFIL KUFFAR WA YATAHQIDUHUM MIN DUNILLAHI WA
RASOOLIHI MAL MUMINEENAL ANSAR. (Warning for those who followed infidels
against Allah, his prophet and belivers). The book includes answers for 8 questions. Mampuram
Thangal sent this book to all Muslim mahals. Brittish army tired to fire this. Possession, reading
and spreading of this book was punishable under the Brittish government. Police raided many
homes to destroy the book. Later it was again published in Egypt. Saiful Bathar was translated
into Malayalam by Muhammed Abdul Kareem and Swalih Puthuponnani. Famous historian
Muhammed Ali Musliar of Nellikkuth had many documents of Saiful Bathar. There were some
efforts to prove that Saiful Bathar is not written by Mampuram Thangal. They argue with the
verse in its beginning ALLAFAHA ASSAYYID ABDULLA BIN ABDUL BARI AL
AHDAL that it was written by Abdulla bin Abdul bari to inspire his people to help Sulthan
Abdul Majeed against Russian army. But the word Allafa does not means write, but, collect.
According to Dr. CK Kareem it is a collection of Fathwas of Mampuram Thangal. It was
collected by Abdullah bin Abdul Bari who was a famous scholar and contemporary of
Mampuram Thangal. The main theme of book is that how should Muslims treat with Christians
who invaded to their land. The book discuss on views of islam related to the life of Muslims in a
land conquered by the Christian invaders. After Hamd(thanks to Allah) and Salath (prayer for
Prophet) and prayer for all those who died in Jihad against the enemy of Allah, he put 8 most
19
22
relevant questions before Muslim s. He explains with suitable answers for those questions. His
answers are based on quran, sunna, ijma and qiyas with quotes from quran and sunna.
Those who came for trade and later formed government are not lawful to rule us. They should be
treated as common enemy of our nation.
Uddathul Umara
Uddathul Umara is written by Sayyid FadhalThangal, son of Sayyid Alavi of Mampuram, who
devoted his entire life for struggle against imperialism. Full name is Uddathul Umara val
Hukkam li ihanathil kafarathi va abadathil asnam.(Preparation, aid and weapons for leaders
to neglect idolaters and infidels ) . Book was almost written before his expulsion. This book was
also a cause for expulsion. In 1851, Conolie, district collecter of Malabar, prohibited this work.20
This book was a motivation for people for Kolathur and Mattannur in surrections. Copy of this
book was sent to all Muslim mahals. It was enough to agitate all Muslims against Brittish
government. Book was reprinted in 1856 in Egypt. It was printed by Sayyid Abdu Rahman and
edited by Ali Muqallathi.
Uddathul Umara inspired the people to revenge on Brittish government for they are responsible
for the destruction of muslim world. Book was submitted to Ottoman caliph Abdul Aziz.
Book includes a preface, introduction, nine chapters and a Rathib. Each and every chapter is
motivating the Muslims to fight against Brittish army who are the enemies of Allah, the
Almighty. Book starts with prayers to Allah. It announces the people for the propagation of
Islam and giving their valuable services for the sake of it.
Explaining the responsibilities of a scholar, he says: Allah will never forgive for them who are
not aware of their responsibilities.
Prayers of three men are not rejected: victims of violence, one who is in past, and a good ruler. A
good ruler is ought to receive the thanks of his people and a bad ruler is responsible to suffer its
consequences.
20
23
Once Babylonian king Alexander asked his men: whether justice or bravery is better to you?.
They said: if justice is with us bravery is not needed.
He says that any ruler is responsible to inspire his people for holy war. Our enemy is he who
attacked our religion and peace. They opposed our religion, took our nation, destroyed our
religious establishments. So they are so inferior to our faith. They destructed our mosques and
constructed churches. They are teasing and laughing at our faith.
Enslaving Muslim s, they imposed Christians on them. How can we make them our authority?
Why do you compromise with them who are much satisfied in cross? How can you obey them?
They are responsible for all these violations. All of you will be with whom you like.
Sayyid FadhalThangal says about patriotism commitment to the nation and people. Every
Muslim is needed to support struggle for his nation and religion.
Oh , believers, victory, victory . Victory is for him who is ready to suffer. Heaven is the reward
for him. Hell, hell. Hell is for you when you help the enemies of Allah. The worst sin is
betrayel, so, oh betrayers, be conscious of its sufferings.
Sayyid Fadhal gives an example of Chinese people who defended their nation from invaders of
jews.
Saiful Bathar and Uddathul Umara is closely related with ages and condition. Many historians
misquoted its lines out of context. This process really caused for misunderstanding and
prejudices on Mampuram Thangal.
24
Chapter 2
Mappilas into open wars
First Mappila rebellion and later rebellions
Muslim leaders understood well about Brittish propaganda and worked against it. Brittish men
accepted a way of suppressing Mappila agitations while Portugees men used to weaken it
secretly. Both of them were continuing what was stopped by the end of cross wars.21
Brittish government did their job well by outcasting Muslim community. Muslim leaders could
understand the secret policies conspired by Brittish government and implemented as their
reforms for Muslim s. He made his men conscious about these and lead them to serious
struggles. He announced for Jihad on Brittish army.
Anti Brittish trend spread as wild fire. Mappilas started their new agitation on Brittish
government in 1792. The main leader of Muslims against Brittish government was Unnimoosa
and his colleague Haidrose who lead struggles against Brittish tyranny, tax system and land
revenue22. Chempan Pokkar and Athan Gurukkal who lost their positions in Brittish government
21
Kerala muslim directory, edi-CK Kareem.pg 330
22
Kerala muslim directory, edi-CK Kareem.pg 331
25
and joined Mappila struggles could give Muslims a better direction for their struggles 23 .
Agitations under these leaders are known as first Mappila rebellion.
First Mappila rebellion
Brittish men came to India for trade and later ruled it. Naturally Indians expressed their
opposition to Brittish invaders. Mappilas are first to come against Brittish rule in India,
especially in Malabar. Mappilas struggle was first Indian opposition to Brittish.
Ilambulasseri Unni Moosa and Haidrose are some of them who gave a strong and reliable
leadership for Mappila struggles. Brittish men called Mappilas Wild Mappilas and Unni moosa
leader of wild Mappilas. He had once a great position in revenue council and justice. Brittish
government dismissed him and entrusted Hindu Zemindars.
This was an immediate cause for his agitation against Brittish government. Company accepted a
way of appeasement towards him when they realized that his leadership will empower Muslim s.
In 1792 Brittish army and Muslims fought each other in open wars. Ilambulasseri Unni Moosa
and Haidrose encamped at Melattur. Major Dow ordered his soldiers to attack Muslim s, arrest
their leaders and confiscate their properties. Nair army with a Battalion of Brittish army reached
Melattur. Nairs were 2000 in number24. By a war of a full day, Brittish army could destroy
Ilambulasseri Unni Moosas army, palace and fort. They killed many Mappilas, but, they
couldnt arrest any Muslim leader. They were finish their operation with firing Muslim homes.
Engish army once more came forward with their way of appeasement. They offered valuable
gifts and presentations, Promised Land and properties. But none of Muslims was ready to
support their worst mission.
During these days, Zamorins of Calicut in Kovilakam became enemies of Brittish government.
They were declared enemies. In Palakkad, king Kunchi Achan, who lost his right to collect land
23
MK Kodur, Anglo Mappila Yuddham, pg 38
24
Mappila rebellion and its genesis, Conrad wood, pg 106
26
revenue for government. This made them hostile to the company. Mappilas became happy with
getting two kings as allies. Energizing from this, Mappilas lead strong army on Brittish army.
Thus company announced an prize of 5000 rupees for him who help to arrest Ilambulasseri Unni
Moosa and Haidros. Kovilakam king sought refuge under Tiruvidamkur while Kunchi Achan
surrendered in Palakkad fort to Major Ramne.
Ilambulasseri Unni Moosa continued his mission against company. After one year, company
tried to compromise with Unni Moosa. In 1793 May 4 Major Mure and Unni Moosa signed in a
treaty. Company promised him that they will entrust and appoint Unni Moosa on collection of
land revenue of an yearly 1000 rupees and a high rank of company. But Unni Moosa refused all
these and resumed his struggles.
In 1794 Haidross was caught by company army. They decided to execute him, but, by the
pressure of people they compelled to exile him to Botany Bay in Australia. Brittish army
destroyed Unni Moosas home and palace in Panthallur Mountain. Unni Moosa, supported by
Puthiyangadi Thangal brought Chempan Pokker and Athan Gurukkal into the frontline of
freedom struggle. English army under Babar failed in their mission to bring him under control.
Pazhashi Raja from Vayanadu came against Brittish army. Unni Moosa helped him. They joined
hands against Brittish army. Both stood as a symbol of Hindu Muslim brotherhood. Company
was afraid of a joined attack of Hindu and Muslim s.
Now Once More Brittish Company came to make an understanding with revolters. They gave
Pazassi Raja his palace and properties as well as Unni Moosa. They appointed Athan Gurukkal
as police officer n Ernad. 4th Anglo-Mysore war and demise of Tippu allowed company to be
stronger.
When company executed Adam Muhammad Musliyar,his brother AthanGurukkal compined an

army against them. The war was stronger than ever. Mappilas could make a big stride in their
fight for freedom.
Famous historian Dr.CK Karim writes;English men believed that Unni Moosa Moopan, Athan
Gurukkal and Chempan Pokker were made confident by the influence of religious leaders. Athan
Gurukkal used to visit Mampuram Thangal at home. So there was an intention to arrest
27
Mampuram Thangal early in 1801-1802. By they gave up their attempt being conscious of its
serious consequences.
Rebellion of 1817
Muslim leaders energized another rebellion in Manjeri In 1817. In 1801 Cernal Vey ordered to
confiscate the properties of Mappilas25. Under this order they confiscated Athan Gurukkal . Thus
his son Kunhahammad koya came to the leadership of struggle.
Kunhahammad koya with hundreds of warriors came to Tirurangadi and sought blessings from
Mampuram Thangal. He could recapture the confiscated properties of his father. Mappilas were
confident by the spiritual support of Mampuram Thangal. However Brittish army could curb the
situation. Later army turned towards Mampuram Thangal. Destrict collector called him to
Calicut. Mampuram Thangal who came with his followers, said to police officerI will never
surrender. You can arrest me if you can.
Now Brittish police compelled to send him back.
Muttichira rebellion
More strategies of war against mappilas came into practice with 1841. mappilas who gave
support for all struggles before 1841, later came into direct participation in Muttichira Rebellion.
The long period from 1836 to 1921 is considered as a period of anti imperialist wars. They
inspired by religious leaders such as Mampuram Thangal. He could successfully lead Mappilas
against Brittish army.
In the period of 1817 1841 there was five major agitations26. Brittish army could suppress all of
them. Rebellions were planned by Mappilas. Saiful Bathar, written by Mampuram Thangal made
them active in the struggles. Thangal praised all warriors who are going for Jihad in Islam.
25
PA Said Muhammed , Kerala muslim Charitram,pg 165
26
M Gangadharan , Mappila Padanangal.pg 69
28
Muttichira Rebellion of 1841 is one of significant anti Brittish revolts in the history of Kerala
Muslim s. Mampuram Thangal had supported it. But there is no proof of his direct participation
in Muttichira Rebellion except he was eager to ensure all support and helps for the revolters.
The main cause of rebellion was some communal disturbances related to a Muslim mosque.
Government supported all unjustifiable initiatives of a Brahmin, Thachu Panikkar of Thottasseri.
Thachu Panikkar tried to capture Muslim Juma Masjid by power using Brittish army. Under the
order of Brittish authority, all officers facilitated him for his mission. Brittish police came to the
mosque to arrest Kaithothipatil Moideen Kutty, the guardian of mosque. This lead to the
rebellion of Muttichira.
Pathil Valiya Kunholan gave a document to Thahsildar , in which all causes and situations of
rebellion were discussed. District collector H V Conolie annexed this document with his letter to
Paicroft, the government secretary in 1841.
I purchased a piece of land, Kundan chinakkal Paramb from Chellu Panikkar. I built my home
and a farm house and dug a well. Later I built a mosque. Thachu Panikkar of Thottasseri gave a
petition with false proofs and fake documents. Police sent Achuthan to arrest us. He came to
mosque on an evening near to Ifthar. Achuthan caught Moideen and wounded him. Now we are
waiting for that Thahasildar who worked against us.27
Thachu Panikkar of Thottasseri tried capturing the mosque by arguing for a land he had bought
with all its documents. Thachu Panikkar of Thottasseri has not any kind of rights on land which
has been purchased by Valiya kunholan. Thachu Panikkars proofs and documents were faked
and forged. Government and police handed over this case with bias. This was also an attempt to
appease Hindu Zemindars against Muslim revolters.
Mappilas killed Kolkaran who annoyed and disturbed Muslims during their prayer. The basic
cause of all problems was that Brahmin. So Muslims killed him also. When police came to
arrest the Mappilas people drove them away protecting Mappilas. People could understand that
Mappilas killed Brahmins only when they disturbed them during their prayer. Madrass Judicial
Department states that Muslims had enough justification for their stand against Brahmins.
27
K N Panikkar, peasant protests and revolts in Malabar, pg 95
29
Brittish police was really helpless before Mappila rage. Government sent an army battalion from
9th native Elephantry. Army was 40 in number. They were sent only to arrest 11 mappila
insurgents. After a strong battle all of 11 Mappilas attained much coveted martyrdom28.
Madari Moopan, Kaithakath Moola Kunheeshan, Pathiyil Moidheen Kutty, Anangatu Mayan
Kuty, Pathiyil Valiya Kunhalan, Kaithakath Abdu Rahman Kuty, Mampurathe Odakkadavathe
Valiyangatu Moideen Kuty, Mottam Chirakkal Kunhappa, Thoppattam Mammadu, Nayannur
Moideen and other one were the martyrs of Muttichira rebellion29.
Brittish police insulted the bodies of martyrs and buried them with animals dead bodies.
Hearing this, Mappilas agitated and charged towards Taluk office. There was a strong security
force near graves, but furious Mappilas raked up bodies of all martyrs and reburied with all
religios formalities near Muttichira mosque.
Muttichira martyrs were spiritually lead by Sayyid Alavi of Mampuram.
Cherur rebellion
Cherur rebellion is another significant event during the life of Mampuram Thangal. It was rich
by a lot of poems, Padappats, war poems and inspiring verses written to urge Mappilas to war on
Brittish Company and their Hindu allies. This event has another specialty that it was the only one
time that Mampuram Thangal had his direct participation. It is believed that Mampuram Thangal
died of a strong injury during this war.
Cherur rebellion is a vivid proof for the fact that inspirations of Mampuram could create a
revolutionary trend among Kerala Muslim s. Hid whole concept of war was based on spirituality
because he had a deep impact on society as a spiritual leader.
28
William logan, malabar manual
29
Dr Husain Randathani , Mappila Malabar, pg 152
30
H V Conolie reported to government:
Here I could see that a strong group of young Mappilas had associated with spiritual support
under Sayyid Alavi of Mampuram. Cheranadu Thahasildar said me that they are believing in
help from God and Saints. They hold regular meetings to discuss on their war plans on
government.
Authentic history reveals the causes of Cherur rebellion as follows: 3 men and 3 women
embraced Islam at Mampuram Sayyid Alavi Thangal. He named them Ahmed, Husain, Salim,
Aisha, Khadeeja and Haleema30. This was on 1252 AH. All of six new Muslims were workers
under a Hindu Zemindar, Kapratu Krishna Panikkar of Venniyur31. He came to them and scolded
in public.
Mampuram Thangal was very disappointed by this event. , Kapratu Krishna Panikkar, who
thought about the seriousness of his mistake came to Mampuram and said that he has done
nothing as Mappilas say. Mampuram Thangal, being conscious of facts, cursed him and said
you can no longer continue as Adikari and Master, you should suffer its consequences.
Muslims complained to Brittish police about, Kapratu Krishna Panikkar. Thus he was dismissed
from Adhikari office. This was an effect of Thangals curse.
We should know that, on those days communication was very slow. There was no news paper or
any kind of Medias. Some young Mappilas from Ponmala of Malappuram who heard about
conversion in Tirurngadi and police actions were infuriated. They wanted to revenge on Kapratu
Krishna Panikkar. They were ignorant about his dismissal from Adhikari office. They came to
Mampuram Thangal and unfolded their mission. Mampuram Thangal said: you have all blesses
and prayers from me. Go on with your mission in the way of Allah.
On 18th Ramadan, they encamped at Venniyur near Kapraat home. Their plan was to kill him
while he comes for bath. On Ramadan 26 they killed him and separated the head from body and
raised it on a lance. It is reported that Mampuram Thangal who was in his home described all the
30
MK Kodur, Anglo Mappila Yuddham, pg 32
31
K Muhammed , Asshuhadaul Haliyyah Fi Manaqibisshuhadail Cheruriyyah pg 22
31
events to his men as a live narration. Mampuram Thangal said That cursed enemy of Allah has
ended.
Consequently they waited for anyone who comes to revenge for Kapratu Krishna Panikkar. But
none came. They announced themselves that they are the only responsible for murder. We the
people from Ponmala are the only responsible for murder. Do not revenge our brother, who is
here, if you want to revenge, take it on us. We are there in Ponmala.. But none came to revenge.
They were warmly welcomed in Ponmala. Two young men namely Kunnancheri Ali Hasan and
Bukhari visited them and explained their interest to participate in holy war.
Both were accepted and sent to Sayyid Abdu Rahman (Akathe koya Thangal) at home in Puthiya
maliyakkal to receive his blessings. He gave them valuable suggestions. He made them
conscious about the great rewards for martyrs in Islam in hereafter. He ordered them to perform
Ablution32. He went with them to prayer hall and took their swords in his hands. Catching it
abreast he whispered some Dhikrs and gave it back to them. He advised them to go on with their
noble mission. Moosa, son of Ismael joined them. Mampuram Thangal suggested them to go
directly to Cherur33. There, enemies are preparing for war on us. Boldness is to attack enemies
at their home
They went to Cherur and destroyed home of one of relatives of Kapratu Krishna Panikkar. They
challenged them for war, raising Thakbeers and Thahleels. None came to fight them. Instead,
they called Brittish police of Calicut for help. It is reported that Brittish officer came to Cherur
with a huge army. Army was consisting of a Lieutenant, a Subedar, a Zemindar, 3 Havildars,
four Naiks and one drummer. It was welcomed by relatives of Kapratu Krishna Panikkar.
Celebration was colored with songs, dance and drums.
There was also wine and feast. Being tired after celebrations, policemen slept well on the night.
Next morning, Muslims charged there and leads a quick attack. Company army was scatterd and
ran away. Mappilas were 7 in number. They defeated an army which is seven times more than
them.
32
K M Bahauddin , kerala muslimkal porattathinte charithram
33
KK Kareem and CN Ahmad Moulavi, Mahathaya Mappila Paramparyam. Pg 338
32
They once more came with their modern equipments and weapons. At last all of seven Mappilas
attained much coveted martyrdom. One Subedar and 3 Sipahis were killed. Many of them were
seriously wounded. Historians say that Mampuram Thangal had direct participation in this war.
He was seriously wounded in his right hand. It leads him to death. So he is considered as a
martyr. Brittish army captain saw Mampuram Thangal at battle field. He knew that there is
another one with seven Mappilas.
Mampuram Thangal was not seen to other Brittish men. When saw him, they fired him. Thangal
was wounded in his leg. But they couldnt find him after war.
After the end of the war, bodies of seven martyrs were brought to Tirurangadi. They tried to fire
them in petrol. They had to witness the miracle that bodies of martyrs were divinely saved from
burning. Surprised police officers returned the bodies to its relatives.
Later district government recommended company to punish Mappilas of Cherur and premises.
Government was not daring to arrest Mampuram Thangal34. Company prevented Mappilas from
visiting graves of martyrs. For a long period graveyard was not visited by Mappilas in order to
the prohibition. Later when it was allowed people restarted it. People were ignorant about the
real position of grave. They visited a place other than it. Once, a farmer was digging in a forest.
A voice was heard Oh, man, why do you dig on our body? Thus the site was found. Even now
people of Cherur and premises use to visit graves.
After rebellion, stories of brave Mappilas were composed in poems and documents of history.
They were distributed in Friday congregations and recited in pubic ceremonies.
Cherur Padappattu is a war poem written by Mammad Kutty and Muhyudhin of Cherur related to
Cherur rebellion.
Cherur Chind and Cherur Padappattu are very famous among Mappilas of Malabar. William
Loganhas added some verses in his Malabar Manual.
34
KK Abdul kareem, mampuram sayyid alavi thangal, pg 68
33
Cherur Chind and Cherur Padappattu are two reliable sources in the history of Cherur rebellion.
Asshuhadaul Haliyyah fi Manaqibi ssuhadail Cheruriyyah is a significant Moulid written by
Muhammed known as Bappu Moulavi.
Manjeri Rebellion
Sayyid Alavi Thangal passed away in 1843. His son Sayyid FadhalPokkoya Thangal left to
Arabia for his studies and came back in 1848. During this period of six years there was not even
a single insurgence reported in Malabar. S F Dayel takes this as a proof for his argument that all
political struggles were motivated and lead by Mampuram Thangals. They struggled hard against
all violations of Brittish government. It was a responsibility of any leader in any community in
any society. These constant revolts contributed much in making them thinking about Indians
problems.
By the coming of Sayyid Fadhal from Mecca, Muslim life in Malabar became more creative.
People became vibrant under his suggestions. He wrote many books discussing on Hindu
aristocracy. Rebellion of Manjeri-Angadipuram was in such a context.
In 1849 a man namely, Chakkalakkal Kammad, attacked and wounded Kanancheri Cheeru and
stayed at a mosque. Police under Cheranadu Thahasildar fired and killed him.
Manjeri rebellion was a well planned operation. It has many special features. Brittish army was
defeated by Muslims more than once. Many Muslim leaders had direct participation in it. Causes
and events of rebellion are well recorded. Many times Muslims announced the civilians to go
away and save their life from all attacks.
Sayyid Hasan Moidheen Gurukkal and Kunhikkoya Thangal lead the rebellion with all blessings
of Sayyid FadhalPokkoya Thangal. Mutineers were 65 in number. Panthallur, Pandikkad,
Manjeri and Angadipuram were main battle field. Muslims could defeat Brittish army once, but,
they were killed by army in a well planned operation.
Sayyid Hasan Moidheen Gurukkal was the main leader of Muslim army35. He was born in a well
known army which had a long tradition of anti-Brittish struggles. His grandfather Sayyid Hasan
35
KKN Kurup, PK Pokker, Sayyid fasal pookoya thangal, pg 36
34
Gurukkal fought against Tippu related to a problem of a temple in 1785. He, Sayyid Hasan
Gurukkal, joined with Unnimoosa Moopan Chempan Pokkar fought against Brittish government
in 1790. He attained much coveted martyrdom in a war against Watson, Brittish army
commander in 1802 at Pattambi. His son SayyidHasan Gurukkal once more fought against
Brittish government in 1817. After this, Brittish government tried to exile Hasan Gurukkal. But
under the huge pressure from people, they were compelled to give their attempt. Sayyid Hasan
Moidheen Gurukkal is a son of Sayyi Hasan Gurukkal who was a leader of Mappilas.
Sayyid Hasan Moidheen Gurukkal was a popular leader. They were called Gurukkal because
they were much practiced in Kalarei and fighting techniques. He was a master in fighting who
trained many Mappilas and Nairs. He taught use of guns, bows and arrows. He was accompanied
by group of experts in war and fighting. He worked hard for the prosperity of Mappilas. He was
so popular as he was considered for justice among the people. He raised slogans against
exploitation and corruption. He was also recognized by Zemindars.
He worked hard for equality, human rights, honesties and transparence in official in money
deals. He was mentioned in Brittish records as follows he is a noble person, born in a noble
family. He is never a threat to social harmony.
But he was a real threat to anyone who followed the way of corruption, exploitation and
inequality. Government considered his movements as an interruption to their plans. Thus they
tried to arrest Gurukkal. They prohibited him from speaking for public. He agreed to stop them.
Next government order was to present before justice, but, he was not ready. Government
imposed many crimes on him like murder and loot. They raided his home and arrested his old
father. Now Gurukkal determined to start an open protest.
Being afraid of serious consequences, Thahsildar of Valluvanadu and Ernad gave up their
attempts to arrest Gurukkal. Athan Grurukkal completed his preparation to struggles against
Brittish government. He was seriously concerned with religious, social and political problems of
people. He was an experienced, talented and smart leader. He viewed that Muslims can not be
safe from Brittish plans with Brahmins in power. The only way to cross the barrier before
Muslims was to struggle.
35
Sayyid kunhikkoya Thangal, the famous Muslim scholar and leader came supporting athan
Gurukkal in his struggles. He was a grandson of Mampuram hasan Thangal. He is the only one
member of Mampuram family who directly participated in freedom struggle and attained
martyrdom. Thangal was very conscious about the Brittish persecution on Muslim s.
In 1849 Augest 25 one of the followers of Gurukkal killed an Ezhava known as Padinharathodi
Theyyunni. Athan Grurukkal and Kunhikkoya Thangal had not any responsibility in the murder.
Mappilas reached Manjeri and killed Kunhippalli Kannan Nair who was accused of a criminal
case charged on Unniali without any justification. Later they entered the home of Namboothiri.
Maraatt Namboothiri was one of them who helped Brittish men to raise tax and impose rigid
laws on Muslim s. Neelamkara Ali had another thing to revenge on Namboothiri in a case of a
land. There were many other Muslims who were attacked and persecuted by Namboothiri.
Namboothiri left his home just before Muslim attack. Disappointed Mappilas did not attack any
of Namboothiris wives or children. This is a vivid for the fact that Muslim movement was not
based on religious aims.
Next day, Mappilas reached Manjeri. They had to revenge on Manjeri king. Athan Grurukkals
father had attacked the king and it caused for a disturbance among them. By the recommendation
of Sri Nivas Rao, Haidarali allowed to build a temple. After the demise of Haidarali, Athan Moin
Gurukkal attacked it. Mysore army joined with Nair army defeated Athan Grurukkals army and
drove them away36.
Secondly, Zemindar ordered Mappilas to give their one day income for the construction of
Temple. Anyone disobey the order was threatened to be confiscated. According to Muslims
beliefs it is not permissible to give money for Temple. When Mappilas reached the temple there
were hundreds of Brahmins celebrating birth day of king. Mappilas ordered them to disperse and
go out. Only a Brahmin who came from Kasargode Bakkel was killed. Athan Grurukkal was
very disappointed in his murder.
Temple was under the custody of Mappilas for 8 days. But nothing was stolen by them. There
was a huge amount of money, gold and silver. They only destroyed all official records of temple
36
SF Dayel , Mappila of malabar, pg 128
36
and land. H V Conolie and Robinson record that Mappilas selected temples as their hiding places
because they were safe with security, food and shelter. It was never to destroy them. In Aug 28
Brittish army reached the temple to fight against Mappilas. Muslims charged towards them.
Brittish army ran away. Now Muslims could not win on Brittish army. 3 Brittish soldiers were
killed by Muslim s. Mappilas got a lot of confidence from this event.
Brittish army once again came on next Sep 3 under Major Dennis 37. Mappilas took shelter in
Angadippuram temple. In a strong battle all Muslims were killed except a small boy. All of them
have theirown causes for war. They were confiscated, persecuted or exploited by the
government. Some Brittish historians distorted this history and recorded that there was no causes
for Mappilas to fight on Zemindars and Brittish army except their thurst for martyrdom. Some
our historians misunderstood and influenced by this accepted a way of blind pursuit to them.
We should know the hidden agendas of Brittish men to divide and rule the Indians. So they
rewrote the entire Indian history on their own way. They tried hard to illustrate Mampuram
Thangal as a Muslim fundamentalist.
We cannot expect a better dealing from them who came to conquer India. In short, Manjeri
rebellion in an unforgettable event in freedom struggle of India.
Kolathur rebellion
The second major Mappila struggle on Brittish government under direction of Sayyid
FadhalThangal was Kolathur Rebellion of 1851 Aug 22 which lasted for a weak. JF Thomas,
member of a government council describes: considering this report I cannot say that it was only
a religiously motivated one. It had its origin from Mampuram Thangals who tried to propagate
their mission.38
Kolathur rebellion is different from Manjeri rebellion by two matters. Firstly, Mappilas killed all
of exploiting Zemindars and major landlords. Such 6 zemindars were killed. Secondly, there was
3737
SF Dayel , Mappila of malabar, pg 129
38
Panikkar, malabar kalapam, pg 94
37
not a unique leader like Athan Gurukkal. Kolathur rebellion was lead by new leaders who arose
amidst the struggle.
Kaduparambath Komu Menon and his brother Ittunni menon were two important Zemindars
killed by Mappilas. Komu Menon insulted Muslims many times. He is reported for blasphemy
for more than once39. He was an addict of drugs uttering hideous curses on Muslims and islam.
He was dismissed from official positions under the complaints of Muslim s. He was more
infuriated by this event. Thus he resumed confiscating Muslim s. He captured land and farm
houses from Muslim farmers. Mappilas were ready to kill him, but they were prevented by
government.
Ittunni Rama Menon was also hated by Muslim s. He was a money lender who gave money to
Muslims for excessive interest. By his death many Mappilas escaped from heavy responsibilities
of loans.
Another Zemindar Kadakkotil Nambothiri was also targeted by Muslim s. He was accused by
many Muslims for confiscation, persecution and insulting. He was a member of Devaswam trust.
He complained many times against Muslim s.
All of three above mentioned Zemindars were killed by Muslim s. Komu menon is first to be
killed in 1851. Muslims went to his home. Ittunni Rama menon and Kadakootil Namboothiri was
also there. Mappilas killed all of them. Mappilas didnt attack anyone who were with Zemindars
at their home. Madangara Rarichan was the next target before Muslim s. He was an anti Muslim
Brahmin who did best of his ability to attack and confiscate Mappila farmers. Mappilas killed
him and fired his home.
Consequently Muslims went to Chengara Variar. Variar who was conscious about Muslim rage,
had left home. Muslims scorched his home.
From Mankada Muslims went to kolathur. On 23 at early morning they reached in the Mana of
kolathur Variar. There were 30 members of his family including women and children. Mappilas
ordered them to leave home and save their lives. Mappilas killed kolathur Variar. They killed
39
William logan, malabar manual
38
him for two causes: he was owner of vast land in Valluvanad, Vettathunad, Vedinganad and
Palakkad. He collected a huge amount of land tax from Mappilas. During the period of Tippi
Sulthan he left to Tiruvithamkur. His land was distributed among many other small lords. Later
under Brittish rule he recaptured his lands confiscating many Mappilas and farmers. There were
many Mappilas who were compelled to go out of their own home under his pressure. So many
Mappilas were against him.
Secondly Vadakkekatu Mokari, a noble family of the place, suggested Variar to give a land to
build a mosque. He rejected their proposal. There no way before Muslim to build a mosque in
any other land. They went to Sayyid Fadhal Thangal and sought his blessings. With Sayyid
Fadhals graces they rushed to Mokaris land. Mokari filed case against Muslim s. This caused
for a serious communal disturbances between Mappilas and Hindus. Mokari was killed by
Mappilas40.
After the murder Mappilas prepared to defend against Brittish attack. They collected weapons
and went to Kuruva, 8 miles away from Mankada. They reached kolathur , killed Variar and
waited for Brittish army.
Brittish army came and fought against Mappilas. Mappilas could make a big loss in Brittish
army. Among the war Valluvanad Thahsildar Kanappa Menon made an interview with Mappilas.
In that, Mappilas infolded each and every causes of fight against Zemindar and kill them. After
the rebellion, Kanappa Menon sent his interview to the Brittish authority.
Divisional magistrate Kolath ordered collector Conolie to send a huge army to suppress the
revolt. Police under Valluvanad Thahsildar firstly went to Mankada. Then moved toward
kolathur. Mappilas could defeat local police very easily. 4 police men were killed. In Aug 27
Brittish army reached Kolathur. They could not easily defeat Mappilas who were bravely
attacking with swords against guns of Brittish army. All of Mappilas fought well. After a strong
battle 17 Mappilas attained much coveted martyrdom.
40
Correspondence on moplah outrages, vol 2 pg 176
39
Mattannur rebellion
In Malabar, the last rebellion under the supervision of Sayyid Fadhal Thangal was mattannur
rebellion. This was the first Mappila outrage in north Malabar. After this, Sayyid Fadhal was sent
into exile to Arabia. He was punished by government because he graced and inspired the
Mappila mutineers who came to Mampuram just before rebellion.
A group of 15 Mappilas under Cheriyotu Mayan killed Kalathil Keshavan Embrans family in
1852 Jan 4. Most of the killers were workers under Embran. He was a merchant of pepper and a
leader of Brahmins. He was an exploiter who did best of his ability to get money from Mappilas.
He confiscated many Muslims who borrowed money from him.
Some villagers informed Taluk office that a mappila group is getting ready for violence on
Hindus. Taluk officer did take action by the lack of much proof. On that month 9 members of
mutineers visited Mampuram as pilgrims41. They sought blesses from Mampuram Sayyid Fadhal
Thangal. According to Muslim laws Sayyid Fadhal Thangal was the Quthab (axis who controlled
spiritual life of all Muslim s). He was recognized by all Muslim s. He was not only a religious or
regional leader. Many people visited him from distant lands. The ultimate aim of mutineers was
to fight against Brittish autocrats who ruled a nation for their private gain. Mappilas committed
themselves for justice. Akkaramel Kunhayan said: I am committed to attain martyrdom. I will
die for justice.
Collector Conolie says: In northern Malabar these types of struggles were familier. North was
quit and calm even on the time of rebellions in south. There was not a leader like Sayyid Fadhal
Thangal in North Malabar. So there was not a leader like Sayyid Fadhal Thangal to lead them in
crises. Mutineers visited Mampuram Sayyid Fadhal and tomb of Sayyid Alavi Thangal. So he is
responsible for all movements.
Rebellion started two months after they visited Mampuram. These two months they tried to add
more man power and weapons. They rose to 5 in number. Two of them were from Kallur
Chavasheri and three were from Shivapuram. They were helped by relatives and neighbors.
41
Moulid of mampuram thangal.
40
In 1852June 4, they performed Moulid, Dhikr and prays in Pallod mosque. Next day they
marched to Kalathil house of Keshavan with arms. They were accompanied by a large group of
people.
This crowd of two hundred men attacked Keshavans Kalathil home. Keshavan Namboothiri
with 18 of his men was killed. Six of them were Namboothiries, 3 slaves, two pattans and a Nair.
They included also 5 Antharjans and a boy. This was the first occasion that civilians were killed
by Mappilas. They fired the home. Someone took 7000 rupees from home.
Later the warriors moved to Mana of Kanampatta Namboothiri. Kanampatta Namboothiri had
left his home to Thalasheri before Mappilas coming. He was expecting mappila rage on him as
he was one of them who persecuted and confiscated Mappilas. Namboothiris army fired towards
Mappilas, but Mappilas rushed to home and killed two men. They scorched the home and
destroyed the documents.
Hearing the news of Mappila insurgence, royal family of Pazhashi Raja and Kovasheri
Kovilakam left their home for safe abodes. It was too late that Mattannur Thahsildar and
Thalaseri Sessions Judge got the information. They sent their policemen, but they failed to
surrender Mappilas. They sought Brittish army for help.
This time, Naseer of session judge asked Mappilas about the causes of war. They answered
we killed this Namboothiri and family because they severely persecuted and exploited us.
Moreover he interrupted our attempt to build a mosque. We are committed to fight or be killed
against this violation. Now we are waiting for Brittish army.42
In Jan 7 two companies of Brittish army under Major Hodgson of 16th Regiment and a company
of 94th Regiment reached Kovilakam, but they could not get Mappilas because they had left the
site. Mappilas sent a letter to the army that we are going to bury the bodies of our friends who
were killed by Kanampattu Namboothiri and we are ready for fight if you come to the nearby
mosque.
42
Words of Akkaremel Kunhayan .
41
Mappilas killed a Nair who was a betrayer under Brittish army. They rushed to house of Kulliat
Ananthan Nambiar, a zemindar who persecuted and exploited Mappilas. He was hated by
Mappilas because he complained to government against them. Mappilas were also influenced by
the personal interests of a rich mappila known as Valappilakath Hasan Kutty.
Ananthan Nambiar was ready with 200 hundred men and armed force. Ignoring these
preparations Mappilas entered the home, but were brutally killed. 15 Mappilas were killed by
Brittish army.
After Mattannur rebellion Brittish army tried hard to send Mampuram Sayyid Fadhal Thangal
into exile.
Character of insurgence
There are so many discussions, held on the common character of Mappila insurgences against
Brittish imperialism in the middle of 19th century. There are two commendable explanations on
the topic. Some of them deliberately tried to give it a color of communalism and religious aims
because they were helped and supported by religious leaders. This allegation was made by
several Brittish historians and supported by some modern Indians43.
Some of them called it peasant revolts. This was also an imagination of Brittish historians.
Now we should try to know the reality. What was the real motive of the insurrections?.
Were they communal clashes?
Brittish authority has made deliberate attempts to give it a colour of communal clashes. Despite
of their knowledge that Mappilas are fighting to destroy the Brittish holds on India, they were
eager to do so. Brittish authority was conscious that if Hindus and Muslims unite it will be a
unique power and trouble before them. So they wanted to divide and rule the Indians.
43
42
Brittish men used to call Indian insurgents Fanatic. Brittish officials wrote these terms on their
documents. Historians who came after them took all the advantages of them to misreport Indian
Muslim history.
Brittish stand towards Mappila insurgents was ultimately with bias. They wrote that Mappilas are
doing such murders and violence to make them closer to the heaven. Conolie wrote in his letter
to judicial secretary HC Montgomery:
I am on the way of searching for the real causes of Mappila rebellions. I could see nothing but
fanatism like that of 1841-184344.
Mappilas are not ready to unfold their aims and objectives. Their blind pursuit of fanatics made
them uncompromising
All committees and commissions followed this way of explanation. It is commendable that a
senior authority of government advised all commissions who were entrusted to investigate
Mappila issues that their mission should be to escape all Nair and Brahmin communities from
the sufferings of Mappila fanaticism. Later these commissions reported Mappila rebellions as
communal disturbances45.
They made serious allegations on Mappilas. Hindus are not recognized by Mappilas and
Mappilas had strong economic sources. This was only to line up Hindus against Mappilas.
Brittish historian Strange writes
Mappilas are responsible for all these communal disturbances because they conspired to exploit
Hindus. Mappila peasants are exploiting this chance to not to give their land tax to Zemindars.
These reports were vividly created by Brittish officials to make authority against Muslim
community.
44
45
Telitcham monthly, pusthakam 4 , lakkam 1, pg 33.
43
Condition of Hindu community is very pathetic. None of them knows who the next victim of
Mappilas is. Hindus are destined to suffer all Mappila violations. Hindus may be compelled to
leave India with their life and properties to escape from Mappilas.
Malabar manual which gives us valuable information on mappila rebellions, describe their
struggles as an anti-Hindu movement , violations on Hindus, Mappilas unleashed a series
of anti Hindu actions, a Hindu was killed by Muslim fanatic, Hindu dwellers left their homes
away to forests to rescue themselves from Mappilas attacks46.
A fully distorted history was swallowed by later Indian historians. Dr.KKN Kuruppu unfolded a
large treasure of such writings. His brave attempt to declare a truth, later made him facing many
insensible questions from deferent sides such as did you learn history. He received many
letters questioning his views and arguments.
However, the Brittish conspiracy to divide and rule is unfolded before the public. Their attempt
was only to take advantage of Hindu- Muslim division.
Anti imperialist trend among rural society, poverty, peasant revolts during 19th century,
spirituality which was spread by Nerchas of Martyrs who were killed in struggle against Brittish
army, friendship between Hindu Zemindars and Brittish authority and mutual understanding
between them were hidden by them.
We can find that Mappila struggles were never communal struggles. So many documents assert
that Muslimagitation was only for freedom and revenge on Brittish authority who tried their best
to weaken muslim world. Muslims fought against Hindu and Muslim Zemindars who made
adjustments with Brittish Company.
In 1849, Muslim insurgents under Hasan Moideen Gurukkal reached in Manjeri temple. Muslims
fired into sky to disperse the people. If Muslims were planned to kill Hindus they could easily do
that. But none was wounded or killed by Muslims except a Poojari of temple who came to fight
them and refused to leave the place. Later Hasan Gurukkal expressed his deep sadness and
counted it as a mistake from his side.
46
44
Dr.KN Panikkar says that Hasan Gurukkal and his men stayed at Manjeri and Angadipuram
temples only to get a sage abode, not to destroy the idols there in. If he was intended to do so he
could do that47.
Famous historian Dr. KN Panikkar denies all the probabilities of a communal colour in Mappila
struggles. Muslims never attacked any family of Zemindars. Mappilas had ordered women and
children to leave the home before killing Zemindars. Servants were killed only when they tried to
defend their Master. Although Hindu Zemindars and revenue officials were killed by Muslim s,
they were not against Hindus. Hindus were not killed or confiscated. Many Mappilas could
attack Hindu homes and properties, but they did not do that. Meanwhile hundreds of Brahmins
and other Hinds were allowed to leave safely.
Muslim insurgents were deeply believed in religion. Religion was an inspiration for them to be
brave and bold with the help of Allah, almighty.
Mappilas gave back gold ornaments which were entrusted for lone, to its owners. They killed a
Muslim prostitute and many of those Mappilas who betrayed Muslim struggles to Zemindars or
government.
Government banned all Muslim books and writings which unfolded that the aim of insurgences
is defeating the imperial powers. Peasant revolt in Malabar written by Rabindra Nadha Tagore
is one of them.
It is stupidness to follow Brittish allegations and say that Mappila rebellions were having
communal aims.
Were they peasant revolts?
Major historians of modern time opine that the struggle began with Mampuram Thangal and
ended with 1921 were peasant revolts. This trend began with Brittish writers and followed by
Indians since 1930. Deputy Judges of southern Malabar regions Vigaram and William Loganare
are the first two to interpret Mappila insurgences as peasant revolts.
47
45
Acting collector G Mac Vatters wrote about Melattur insurgence:
Now rebellions had changed into a style of peasant revolts. Mappilas in their economic and land
missions failed to revenge on Hindus and others by killing or attacking their homes. Mappilas are
envious towards Hindu land lords and Zemindars.
Brittish resident in Cochin A Mac Grigor wrote:
Firstly rebellions of Mappilas of Malabar are basically related to peasantry and agriculture.
Mappilas attempts are only to oppose Zemindars wicked doings.
Later William Loganwho was entrusted by government to investigate about Mappilas

insurrections and agitations, made a deliberate attempt to prove that all of them were peasant
revolts. By the publishing of this work this trend was popularized among Indian and Brittish
writers.
Conrad Wood says in his book Mappila rebellion and its genesis
it is quite natural that Mappila revolts were interpreted as peasant revolts because in most cases
insurgents were agitated against land lords and Zemindars who were their masters.
Faults in these views
There are so many defects by interpreting Mappila rebellions as peasant revolts as well as
benefits. William Loganand Soumendra Nadha has contributed a lot by twisting the trend of
history towards peasant revolts. There conspiracy was much valuable in unfolding the Brittish
conspiracy of divide and rule. Limiting Mappila revolts into a small circle of peasant revolts is
not a good one. It caused to ignore the real motives and continuity of Muslim struggles since
centuries48.
Muslims of any ages were conscious to interfere in all social problems and create social
renaissance49. If that was only a peasant revolt it was not needed to inspire the community
through Fathwas, Khuthbas, and Qaseedas.
48
49
46
Secondly, most of murders and attacks were due to some causes such as religious, economic and
social. Muttichira rebellion of 1841 was caused by disturbances related with a Muslim mosque
and Cherur rebellion of 1843 was caused by conversion of a woman50.
Thirdly, most of the revolutionaries were not peasants.thangals, scholars, musliars, laborers,
constructers and many others were in the frontline of the revolt51.
Fourthly, Mappilas were ready to fight against blasphemy, and heresy. But it was not a case of
fanaticism. They were active to oppose any kind of challenges creatively.
There was no one of peasants who came into the leadership of revolts. Dr. KKN Kuruppu
sayswe can never state that every revolt is of a single cause or of a single character. Causes may
be deferent. It is needed to find out causes and motives of each rebellion.
50
51
47
Chapter 3
Consequences
Strange Commission report and its consequences
After a long period of hard work they could realize their dream. District authority under Brittish
government tried their best to suppress all mappila rebellions. Madrass government prevented
them from from serious actions against Muslim s. Instead they suggested giving them modern
education and make them thinking of a compromise with the Brittish authority. They suggested
punishement only if compromise attempt are not effective. This was mainly by two causes:
firstly, all rebellions were related with specific villages52. Secondly, government was ready to see
them as a public response to the government policies53.
District authority could not agree with this. Collector Conolie sent messages to the central
government insisting and explaining the need of a serious action on insurgents. He wrote letter at
very first time of rebellions under Sayyid Alavi Thangal of Mampuram.
He requested government for following actions:
1) To make the people free from all kinds of weapons

2) To send Thangals of Kerala into exile.
3) To impose fine on rich Mappilas.
52
Mahmood Panangangara, Mampuram Thangal: Jeevitham, Athmeeyatha, Porattam.pg 411
53
48
4) To appoint Mappilas as revenue officers
5) To appoint Qadis to solve the Muslim s problems.
6) To disperse security force in all lands54.
Government accepted only suggestions to appoint Qadis and revenue officials from Muslims.
Conolie continued his requests to government, but government ignored all his letters and
suggestions and resumed its own plans.
In Mattannur report Conolie added one more suggestion. We should appoint commissions to
investigate on mappila issues. We should try to find out the real causes for mappila rage on
Brittish government.
He explained the participation and role of Mampuram Thangals in all outrages. Sayyid
Fadhal Thangal has vivid role in all Muslim movements after his return to Kerala in 1848.
He suggested confiscating all mappila insurgents, to send all suspected Muslim leaders into
exile and to impose heavy tax and fine on all rich Mappilas.
However, Madrass government appointed an investigation commission. It appointed Thomas

Lompson Strange, Pune Judge of Sadar Adalath court as special commissioner in 1852
Feb 17. Declaration was as follows:
Mappilas are continuing their persecutions on Hindus. Mappilas are killing Hindu
Zemindars and richmen in public and committing suicide before our policemen.
Declaration includes suggestions such as how Hindu Muslim struggles as Zemindars-

farmers made effect on communal relationship. How district authority failed to curb the
situation. What reforms should government bring in its modus operate. His target was to
escape Nair Brahamna communities from Muslim hands. He made deliberate attempt for
extensive use of some new terms such as Muslim fanatism, mappila factor and Islamic
elements. It caused to make a prejudice on Mappilas of Malabar among other communities
especially in historians.
54
49
Strange followed him and submitted his report. We can assess his worst attempt to distort
the history of Mappilas from following lines of his report. our mission to replace violence
and struggles with peace and harmony was failure. We can solve these problems only by
strong measurements on mappila rebels. Considering my long experiences in this region, I
can assert that they can be controlled only by strict laws and rigid regulations.
Exiling Sayyid Fadhal Thangal
Madrass government declared that actions on Sayyid Fadhal Thangal will be taken according
to the Strange commission report. This was also mentioned in the appointment notification of
Mr .Strange.
They wrote in the minutes that any actions on Sayyid Fadhal Thangal under Strange
commission report can be taken only after strictly verifying the situations. But Malabar
collector Conolie deliberately tried to make the situation turning into the exile of Sayyid
Fadhal Thangal55.
Now we shall discuss two things: what were the factors that lead the government thinking of
his exile. Secondly, how they could win their effort to send him into exile.
District authority doubted that Thangal had a significant role in promoting religious spirit.
But it was only on the basis of their guess. Brittish government conformed that rebellions
between 1835 and 1843 were under the influence of Sayyid Alavi Thangal and rebellions
between 1843 and 1852 were under that of his son Sayyid Fadhal Thangal.
The fact the period of Sayyid Fadhal Thangals absence from 1843 to 1849 was a period of
harmony and peace made them sure that Mampuram Thangal has deep influence in society.
Moreover, most of the rebellions were in the premises of Mampuram and Tirurangadi which
was the centre of Thangals.
55
50
Government gave up their plan to expel Sayyid Alavi Thangal fearing the strong and serious
consequences it may have. They thought well about expelling Sayyid Fadhal Thangal.
Government took strong measurements to overcome its consequences.
Mampuram Thangal was targeted by government after Manjeri rebellion. Mutineers visit to
Mampuram as pilgrims was enough proof for government to believe that Thangal inspired
Mappilas. Magistrate suggested exiling Mampuram Thangal from Malabar.
Their first choice was Kannur. He wrote to government: we have discussed about
Mampuram Thangal in our previous letters. You can only warn him that you will send him
into exile from Mampuram to any other place in Malabar. I have explained before, the
serious consequences it may have56. You should take strong measurements to prevent such
disturbances and take it under control. I opine that you can send him to Kannur because our
government can protect the law and order using our police who have strong hold on Kannur.
Madrass government confirmed his views, but the suggestions were not followed. In 1851
killers of Kolathur zemindar ran towards Mampuram calling Mampurathe Thangaleeee.
Mattannur rebellion gave them much proof to arrest Mampuram Thangal. They explained
pilgrimage of insurgents to Mampuram as a solids evidence for their argument that Thangal
misused his hold on the community to agitate them against another community.
Government was not ready to think about the fact that the determination to kill Zemindar was
taken before their visit to Mampuram. W Robinson who was entrusted by government for
probe on this issue advocated that Mampuram Thangal was the key man of murder. He
suggested the government to arrest Mampuram Thangal as soon as possible57.
H V Conolie wrote to government: It is proved that Mampuram Thangal had his own role in
Thalasseri rebellion. It is recognized that all insurgents visited Mampuram just before
rebellion. I could not know that what their real purpose was. But their sudden visits to
Mampuram travelling 80 miles and change in their habit after the visit are quite notable.
56
57
Moulids of mampuram thangal.
51
Mampuram Thangal may be ignorant about some rebellions. We are not doubtful about his
morales, but we think that he was responsible to check out the results of his plans. I can say
that it is unbelievable that Mampuram Thangal was ignorant about the purpose and aim of
those who came from North Malabar. I think that they will never cheat him.
Mampuram Thangal is very dangerous at any means. Police can do nothing with him. He is
verily respected by all. I request you to send a copy of report submitted by Cheranad
Thahsildar. I have made many discussions on what we can do to send Thangal into exile.
Kuttoosa, the mappila thahsildar of Eranad is interested in Thangals expulsion from

Malabar. He says that Thangals expulsion may cause a revolution in Malabar. It is better to
call a national regiment to curb the situation.
All the people are concerned about Mappilas revenge on Hindus for Mampuram Thangals
expulsion. I will try best of my ability to send Sayyid Fadhal Thangal into exile peacefully. It
is better to send his two colleagues with him. They are really responsible for making him
more furious.
I could know that Thangal is immersing in an immaterial state by his prays and pasts.
Even now government could not get vivid proofs. They ignored Thangals statement that he
has not tried to make communal disturbances. They neglected his statement that he is
committed to wipe out all misunderstandings.
Collector Conolie and Brittish officials were determined to send Sayyid Fadhal Thangal of
Mampuram into exile. Conolie ordered Thangal to cancel his Fathwa in which he permitted
Mappilas to confiscate violating Zemindars. Government did its best to make him under its
control.
In 1852 Feb 12, Madrass government ordered to send Sayyid Fadhal Thangal of Mampuram
into exile. District government entrusted Madrass government with this risk. Conolie and his
men were well known about Sayyid Fadhal Thangals influence and impact in the society
especially Malabar Mappilas. They could foresee its serious consequences and results.
52
Government was disturbed in Thangals evolution into a parallel power who can control the
society. Magistrate states that Thangal wants to make an empire in another empire.
This was mainly by two things: firstly, Chathu menon, a drunkard and relative of assistant of
chief official in Kacheri, threatened Sayyid Fadhals children. Thanagls followers requested
police to arrest Chathu menon and send him with them. Police followed their request. But
Sayyid Fadhal Thangal released him and sent him back after giving some valuable advices.
Secondly, Mappilas send to Thahsildar who interfered in a quarrel related to a cow. it is

better to seek Sayyid Fadhal Thangals judgement. Conolie, taking advantage of the time,
declared it as a proof for his argument that Sayyid Fadhal Thangal wants to be a parallel
power to the government. This was a sudden cause for making Conolie think seriously about
Sayyid Fadhal Thangals expulsion58.
Conolie entrusted T L Strange to take quick measurements to send Sayyid Fadhal Thangal
into exile. He wrote to Pie Craft: on the last week 12000 armed Mappilas attended Sayyid
Fadhal Thangals advices at Tirurangadi59. A rumor has spread among Mappilas related to
the expulsion of Sayyid Fadhal Thangal. Mappilas are really disturbed by this.
Conolie sent many letters to government describing the need of Sayyid Fadhal Thangals
expulsion. He consecutively tried to get a better way for this purpose. First method was to
control Tirurangadi using national army and suppressing Mappilas. By this, government can
curb the situation.
But Conolie was really anxious about the results of Thangals arrest. He thought about
seeking help from Mysore royal army under Qabban. But later he recognized that it will only
pave the way to infuriate Mappilas.
After a series of discussions, Conolie tried to make Sayyid Fadhal Thangal thinking of a
journey to anywhere outside the country. Government can make a misunderstanding among
people that Sayyid Fadhal Thangal took this decision himself.
58
Mahmood Panangangara, Mampuram Thangal: Jeevitham, Athmeeyatha, Porattam.pg 432
59
53
Describing this new plan, Conolie wrote to government: discussing deeply on the
consequences and the results of the expulsion, I want to make a new suggestion on dealing
with Sayyid Fadhal Thangal of Mampuram. I request the government to allow me to make a
situation which Sayyid Fadhal Thangal will think himself about leaving India.
We have realized that Thangal is disturbed in the deaths and bloodshed of Mappilas. I will
try to make him thinking of the reality that he can avoid much bloodshed of Mappilas if he
leaves the country. I am sure that Sayyid Fadhal Thangal will try to use the option. He is
committed to safeguard the lives of the people. People will think that the decision is taken by
Mampuram Thangal. Thus they can never compel him to change his decision.
In order to realize his wild dream Conolie sought help from Mappilas and Hindu government
officials. He sent many envoys like Kuttoosa, a Muslim Thahsildar of Eranad, Deputy
Collector C Kanaran and Attakkoya Thangal, a close relative of Sayyid Fadhal Thangal.
Major role was played by the lattest. But Sayyid Fadhal Thangal replied them very
emotionally. What mistake I did commit. None could answer his question60.
Conolie promised Thangal that he will try to rescue him but on a single demand that Sayyid
Fadhal Thangal should cancel his Fathwa related to confiscation of Hindu Zemindars. The
cancellation should be in the Friday sermon at Tirurangadi. but Thangal was not ready to
surrender before this cursed promise of imperialism against him men and religion. In the
midst of these, a group of Mappilas from Melmury and Kizhmuri came forward declaring
war on Brittish army. The group under Trikkalathil Chekku targeted Pilathodi Pinchu Menon
and Puramekkad Pisharadi, two Hindu Zemindars who helped Brittish army against
Mappilas.
They could not realize their dream because the government took stringent measures to
protect the two Zemindars.
Brittish envoys convinced Sayyid Fadhal Thangal that there will be more bloodsheds and
rebellions unless he leaves the country. They could make him believe that it is better to leave
60
54
the country. They requested him to go temporarily from India to anywhere. This time Sayyid
Fadhal Thangal thought about a Haj.
Conolie writes to government: on 13th evening I sent an envoy to Mampuram for a secret
mission. I informed Sayyid Fadhal Thangal that his expulsion is not there in the serious
consideration of Brittish government. Such reports are only fabricated lies. Sayyid Fadhal
Thangal replied to Atta Koya Thangal that he do not believe that he had committed a
mistake. The crowd of 13th was not under his direction and it is quite unfortunate that some
have misinterpreted my statements. He also unfolded that he is not interested in any kind of
bloodshed and revolt. He is ready to leave India to Arabia for a better peaceful future of the
nation.
Conolie explains that Thangal thought about this many years ago, but was interrupted by his
dears and nears. He wrote: I dont know whether it is his opinion or made by his relative
Sayyid Attakkoya Thangal. But when heard this I determined to do all what is needed to
realize his dream to travel 61 . I also request the government to pardon me if there is any
mistake in my decision.
I sent Attakkoya Thangal to Sayyid Fadhal Thangal. Sayyid Fadhal Thangal and 70 members
of his family and relatives decided to leave India to Arabia. I will later inform you about the
explanations of how we can facilitate for them. I hope that there will be nothing wrong with
the government to allow me realizing my plan. It is very important to send Sayyid Fadhal
Thangal into exile. Otherwise we will have to witness a long series of bloodsheds and
outrages. We should take stringent measurements to curb the situation while Mappilas start
their prorests. We cannot find an army matching to the geographical condition of Malabar.
So it is very tough and complicated to maintain peace. I dont think that Thangal will give up
his determination.
Ignoring the strategies and tactics of Brittish government, Sayyid Fadhal Thangal informed
Brittish authority that he is ready to leave India for its own safety and harmony. Brittish
government was very happy to receive this message. They facilitated him to go to Arabia.
61
55
Government tried to keep it as a secret. Hearing about Thangals travel, thousands of
Mappilas rushed to Mampuram.
Thangal informed his close relatives about the plan. He entrusted Sayyid Alavi Jifri
Puthiyapila Koya Thangal, his brother in law, to keep his land and property. He entrusted
Sayyid Muhammad Ali Mouladdaveela Thangal to lead the congregation prayer and Friday
sermon.
Thousands of Mappilas crowded at Mampuram to bid farewell for their beloved leader.
Thangals plan was to start from Parapanangadi to Calicut in Train. He understood that
people will increase if he travels on the roadway. So he selected to start his travel in Boat and
then from Calicut in ship. He advised them to keep peace and tranquility. It was on 1853
March 19.
They were 51 including Sayyid Sahal, Sayyid Hasan, sister Fathima, Sayyid Husain
Thangal, bodyguards and servants with him. Sayyid Fadhal Thangal could not know that he
will never return to his motherland.
Brittish officials became very happy with this. Government took all measurements to keep
law and order. Mappilas took revenge on Conolie who cheated Sayyid Fadhal Thangal.
Murder of Conolie
The key man of Sayyid Fadhal Thangals exile was H V Conolie, district collector of
Malabar. He wrote countless letters to government accusing Sayyid Fadhal Thangal and
arguing for his expulsion and prosecution. At last Conolie could realize his dream by
cheating him on the name of Haj tour. Even Thangal could not know that he can never return
to his motherland. Mappilas rage on Brittish government became stronger. They determined
to take revenge on collector Conolie who had the first responsibility of exile62.
Muslims of different regions held a meeting at home of Palamadathil Puthuparambil Kuhali

of Kuttur near Vengara. Mammadunni Moopan andVeeranunni Moopan who were nobles of
Mandayappuram participated in it.
62
56
Valasheri Jamalu, Puliyan kunnath Thenu and Valluvanatu Ossan Hyder came forward with
a dogged determination to kill Conolie. Avunhippuram Hasan Muhammad also joined them.
They were warmly welcomed by Mappilas.
In 1855 Sep 11, on a dark night between 8 and 9 oclock, they murdered Conolie who was
safeguarded by armed policemen in his palace in Westhill. Murderers did not attack his wife
who was with him. Instead they requested her to pardon them for all Mappilas. It is a mystery
that how Mappilas could break the security and enter the palace.
Assistant collector Tode wrote to government on 1855 Sep 12 midnight: here I inform the
government that Conolie was brutally murdered by a group of Mappilas in the presence of
his wife. He was seriously wounded and killed. Killers are three Mappilas. They came to the
courtyard and did their job within a few minutes. Madam could not get relaxed from the
moment even now. I will give you more explanations during the coming days.
William Logangives an account of the event: Valancheri Jamalu and Puliyankunnath

Thenu escaped from jail and entered Valluvanadu. In 20 they reached Thenus home. They
called Ossan Hyderman and went to Oorothu mala. On that night they slept at Moidheen
Kuttys home. On 24 evening they reached Mampuram. They visited grave of Mampuram
Thangal with Tharammal Kunhikkoya. From Mampuram mosque they went to Vettathur
Puthiyangadi.
After staying there for some days, they reached in Mammus home which was approximately
one kilo meter away from Conolies official residence at Westhill63. There was a Nercha, a
religious ceremony of Muslim s. The three men participated in Muhyudhin Malappattu and
showed their swords in the cloud of Kundirikkam. They handed over their swords each
other. At dark night they entered Westhill.
Sub collector Kollath describes: They killed Conolie very cruelly. Mr Conolie was sitting on
a small sofa in his varanta. He used to sit there every evening. Murderers approached him
from back side. Even Mrs. Conolie could see them. They constantly stabbed and cut him into
pieces. His left hand was almost departed. Killers wounded his right knee and shoulders very
63
K Muhammed , Asshuhadaul Haliyyah Fi Manaqibisshuhadail Cheruriyyah pg 22
57
seriously. None can do such a cruelty except with an extreme thirst for revenge. He was
wounded 27 times.
None could save him from death. Servants were either frightened or away from him at the
moment. Killers ran away. Someone came and took Mr. Conolie into another room of palace.
Mr Tode was the first to reach the site.
Conolie struggled to live only for 30 minutes64. It is believed that Conolie have got a warning
letter just a week before his murder.
After the murder assaulters went to Koravur, a village near Calicut. On the 12th evening they
reached house of Makkat Namboothiri 65. From the home, they grabbed some money and
property which coasts 300 rupees and went to house of Pulkutti Moi. On the night, they went
to Bavattu mosque. On 15 they went to Kozhikkode Taluk and grabbed some guns from the
hand of village pune.
Chappali Pokker ushered them to Edavannappara. Later they entered a home to hide from
Brittish army who followed them. A police battalion under Major Hally attacked and fired
them. They could not kill Mappilas without a sever battle.
The police was really sent to arrest Mappilas alive. But police was not confident. They killed
Mappilas. Five policemen were killed in the operation. Two of them were Europeans.
Brittish government punished and imposed heavy tax on all Mappilas. A big amount from the
tax money was given to Conolies widow. Conolies murder was a serious blow to the
Brittish government.
64
William logan, malabar manual.
65
PA Said Muhammed , Kerala muslim Charitram,pg 165
58
Chapter 4
Malabar during the later period

It is only a Brittish creation that Malabar was peaceful during the consequent days of Sayyid
Fadhals expulsion. S Frederick gives an account of such stories of historical distortions. It is
really against the facts. Even though Sayyid Fadhal Thangals expulsion caused for a
temporary stop for mappila insurrections against Brittish authority, the later period was an
age of persecution and starvation for Mappilas.
Brittish authority made it more serious by trying to suppress mappila rebellion. Government
tried to know the reality only after 25 years. They could not find an effective solution for the
crisis. These years were the real period which paved the way for the famous mappila outrages
of 1921.
Ignoring the fact that Sayyid Fadhal Thangal was sent into exile, Mappilas resumed their
struggles against imperialism and invasion. Mappilas of Kottayam Taluk tried to take
revenge on Kulliat Ananthan who killed many Mappilas during the Mattannur rebellion on
1852 January. Mappilas built a monument for Mattannur martyrs and ordered Chovasheri
Raja to leave the place. Ananthan betrayed Mappilas plan. He, joined with destroyed the
mappila monument.
On the same year, house of Kannampatha Thambran of Kottayam Taluk was assualtes and
Kellur temples godown was attacked and scorched by insurgents. A Hindu Thahsildaar
reported that the attack was planned and undertaken by some Hindu terrorists to make a dust
of communal disturbance.
59
He gives somany proofs for his arguments. Special commission Strange says that Mappilas
are not responsible for the attack. Conolie made deliberate attempt to publish the later report
to assert that Mappilas felt nothing by the expulsion of Sayyid Fadhal Thangal.
On 1852 Aug 9 Brittish police killed three Mappilas who attacked the home of Puthur
Kanakkappilla in Karumbranadu. After one year another struggle started. In 1853 sep 16
Kunnummal Moidheen and Cherukavil Moidheen killed a Zemindar, Chengalari Vasudevan
Namboothiri. One of them was arrested and the other killed by police.
On 1855 Sep 17, three murderers of Conolie was killed by Brittish police. During 25 years
after Conolies murder there were four major outrages caused by insensible persecution,
exploitation and mass fine imposed on Mappilas. Melmuri Eranad Taluk witnessed for an
outrage in 1864. On 1873 september, another one started at Kolatthuro of Valluvanad and in
1880 at Melattlur.
These were comparatively smaller than the others. In the first outrage, only one mappila was
killed but in later struggles two and three were killed by Hindus respectively.
In the fourth one 9 Mappilas were killed. Most of them fought against Zemindars and killed
by Brittish police. Rebellions of 1884, 1896 and 1919 are notable. By 1921 Malabar
witnessed an unprecedented rebellion against Brittish authority. Brittish men brutally
suppressed all of them. Hundreds of Mappilas lost their lives and thousands of Mappila
children became orphans.
It is not recognized that social life of Mappilas in Malabar during these 25 years was
peaceful. Mappilas social life became more miserable day by day. Mappilas struggled to pay
heavy tax imposed by Brittish authority66. Poverty became more serious. Robbery and loot
became a habit. All Mappilas became against government. Government authority made many
studies on the process that Mappilas are fully against them. In 1850 a government official
reports that criminal cases of last 10 years doubled three times of previous decade. 25 years
after implementation of Mappila act witnessed for unprecedented criminal crimes.
66
Mampuram thangal mayatha mudrakal, darul huda press.
60
Confiscation policy of Mappilas made Mappila life more miserable. Zemindars misused their
official power. Government exploited their influence and power only for economical
purpose. This reality was the real cause for the rising number of social disturbances. In 1865
number of confiscated Mappilas was 1856, but in1880 it increased up to 8355. Persecuted
generation sought for another way of surviving.
William Loganasserts that confiscation has direct relation with crimes. It can be unfolded by
analyzing the background of criminals punished by Brittish police between 1876 and 1880.
They were mainly farmers. Dr KN Panikkar says that confiscation and loot may be increased
by the absence of Sayyid Fadhal Thangal.
Mappilas, struggling to live with their poverty were absolutely disturbed by the economic
policies of Brittish government. Mappilas warned the government that there will be more
serious outrages and rebellions it the government stands firm with its policies.
Mappilas lost a spokesman between them and government as they were kept away from
official posts. There was not a considerable number of Muslims in governmental posts. No
Muslims were with them to explain the reality of matters. Mappilas fought against
government because Zemindars got helps from Nair officials. Mappilas wanted that
government should have its own stand and policy in all its matters.
Government should punish all corrupting officers without any discrimination on the basis of
religion, caste or family. Government should revise its policies pertaining with confiscation
and tax system.
Under a huge pressure from Mappilas, government made talks with district authority. District
authority replied that Mappilas are right in their opinions. Government should take
measurements to make the situation under control.
Collector William Logan, J Vigram, district judge of south Malabar and exe Malabar
collector M C Grigor suggested that government should revise its policies and stand towards
Mappilas and their issues.
They criticized Strange report, Conolie and his officers. Government got ready for a revision
on their policies. Government took serious consideration on these complaints. Their plan was
61
to reconstruct all laws dealing with Zemindars and farmers. William Loganwas entrusted by
government to give reliable information on social condition of Muslims in Malabar. His job
was also including Zemindar-farmers relationship and their problems. Government seriously
thought about social, economic, cultural and religious situations of Malabar Muslim s.
After long age of study and analysis, William Logansubmitted his thesis arguing that
struggles in Malabar among Mappilas and Hindu Zemindars are based only on agricultural
problems. Logancould effectively prove that all struggles in Malabar were based on
agricultural problems, economic variations, governments policy of inequality and injustice.
The real cause was the bias followed by Brittish government in problems between Zemindars
and Mappilas. Unfortunately a parallel committee supporting Hindus and Zemindars tried to
interrupt the governmental steps. They criticized all its decisions and propagated it as a
communal discrimination. After five years of debates Kudiyan Kuzhikkur Chamaya Bill was
passed in 1886, March 30. Bill suggested that farmers should be given a sum equal to the
total income of fruits and crops of a year. This law, known as Act 1, was a nominal
realization of Logans suggestion.
Thus, the reputed law of Logan changed into an ordinary form of law of compensation for
farmer. Government and authority failed to implement this law. Old method and policy of
confiscation came back in a wilder form. In 1892, number of confiscated Mappilas raised
into an alarming 4620. Another act by Brittish government to appease Mappilas and
extinguish the fire of rebellion was related with education. They found western education for
Mappilas as a suitable way to make them loyal to Brittish government. A committee was
organized to inspire maslims for education. In 1871, committee started its mission. Education
activists among Muslims such as Sulaiman sahib, Bava moopan, Saidalikkuty master and
Kadarkutty were the main leaders of committee under Brittish authority. They strived hard
enroot Engish and western education in Malabar. Under the leadership of district collector,
Malabar district board established four middle schools in Eranad, Valluvanad and Ponnani
Taluks.
Government appointed Mappilas as officials and workers. Government appointed Kadavath

Saithalikkuty master as education circate inspector and Bava moopan and V Sulaiman sahib
62
as sub assistant officers. Government constantly propagated the importance of English
(official language) and Malayalam (mother language) among Mappilas.
But the Mappila mainstream stood against English which was an accursed language of
invaders and Malayalam as a monopoly of white Brahmins. Government and their education
workers could not win their effort easily. Brittish authority failed in their mission to make
Mappilas loyal to them.
It is notable that the above mentioned education activists were of the view that all Indians
should learn English and use it as a suitable weapon to oppose the Brittish government. This
slogan was also raised by Sir Sayyid Ahmad Khan in North India. So they are known as
southern edition of Sir Sayyid Ahmad Khan. Gradually such Muslims like Sir Sayyid Ahmad
Khan could twist this trend against Brittish aims. These movements culminated in the
Malabar rebellion of 1921.
Next effort was undertaken by Brittish government to mould a group of Indians who support
Brittish mission and use them to reduce Indians rage on Brittish government. District
authority tried to realize this propaganda. They planned to appease the descendents of all
freedom fighters and use their goodwill for the sake of government. Many of such families
were cheated by this plan. Brittish officials won to appease Abdullakkoya Thangal, grandson
of Sayyid Alavi Thangal, family of Athan Gurukkal and Amu Sahib, member of Elattu
family in Kannur.
Government captivated many of them by land and property. Some Indian nobles were
cheated by declaring them as Khan Bahadur. Brittish government gave the land which was
captured from Athan Gurukkal to his descendants. Government imposed only a nominal tax
on such lands. Land was some 2000 acres. By this, almost all descendants of Athan
Gurukkakl began to support the government. Government honored Moidheen Kutty
Gurukkal, grandson Athan Gurukkal with Khan Bahadur. Another grandson Ahmad
Gurukkal was appointed in a high rank of police department. Many Muslims and non
Muslims who supported Brittish army were appointed in official posts under government.
Many illiterates such as Anakkayam Chekkutty Sahib were appointed in high police offices.
63
Many families accepted financial helps from Brittish government and helped them in return.
Elattu Valiyakath family members are important among them.
Sayyid Abdulla Koya Thangal, younger son of Shareefa Kunhi Beevi, daughter of
Mampuram Sayyid Alavi Thangal was a man with full support to Brittish army. He was not
only a supporter, but also, an active worker who tried his best to popularize Brittish policies
among civilians, especially Muslim s. He made talks with Muslim leaders in Eranad and
Valluvanad urging them to recognize the sovereignty of Brittish army. Government gave him
right to suggest any one to any governmental posts. Brittish authority gave him ownership on
Mampuram Maqam. He was also honored by the title of Khan Bahadur.
Sayyid Abdulla Koya Thangal published a magazine, Hidayathul Ikhwan, to praise Brittish
policies and culture. He misquoted the Tradition of Prophet You should obey the ruler,even
though he is a Negro slave. Government gave financial support to publish and distribute his
work, Al ilmu val Islam which was written to introduce the merits of Brittish government
and its education policy to Mappilas. Historians expressed their surprise in the fact that he
was a grandson of real Mampuram Sayyid Alavi Thangal who was a scholar and Muslim
leader who announced his Fathwa that anyone who was killed by Brittish army in his
struggle against them is a martyr on the way of Allah, the almighty.
Meanwhile Sayyid Abdulla Koya Thangal exploited his name Mampuram Thangal to get
acceptance and popularity among people. He appeared supporting Brittish government 25
years after the demise of his grandfather.
Sayyid Abdulla Koya Thangal got a few of followers, but he was not recognized by the
mainstream of Malabar Muslim s. Mappilas considered them as a second class people.
Muslims were not ready to give up the remembrance of Mampuram Sayyid Alavi Thangal
who was a real leader of them.
More over who can support a government who facilitated much for Zemindars who exploited
mappila families and poor civilians. They had enough cause to oppose Brittish government as
they confiscated them without any reason. Hence Brittish supporters influence was confined
in their home and family. Muslim mainstream did not agree with any one of them. This may
64
be the reason for the fact that Mampuram Thangals descendants were not popular among
later generations.
When Brittish government recognized that their new plans and policies are not going to be
accepted by the people, they began to return to their older stands. It made the situation more
pathetic. Confiscation increased and continued. Price and cost of commodities rose. An anti
government trend appeared among people67. Struggle and fight against government became a
need of the time. Mappilas kept with them an inclination towards the revenge on them who
played a major role in the destruction of muslim Caliphates. All of these causes joined to a
strong bombardment against Brittish government. Many Mappilas rushed into the frontline of
the war. Thus the situation turned into the famous Malabar Rebellion.
The anti imperialist and anti Zemindarist mentality remained in mappila hearts. The famous
leaders of Malabar Ali Musliar and Variankunnath Kunhahammad Hajy lead them into an
historic struggle against the Brittish government.
67
65
Conclusion
Malabar is an important place in the history of any time. At vary early period it was a
favorite place for Arab merchants and travelers. Sulaiman Al Thajir and his companions give
us a notable account of Malabar, its people and lifestyle. It continues to be a target of
foreigners till the present day.
During the early period of Islam, prophet Muhammed sent his followers as messengers of
truth. Arab Muslims could make a deep influence in the people of Kerala. Thousands of
Keralits embraced Islam.
Against their contemporary brothers in other states of India, Muslims of Kerala were
successful to create a separate way of social and religious progress. They were more
organized and guided. In Kerala, especially in Malabar regions they came to be known as
Mappilas.
Ulemas(Islamlic scholars) and Umeras(social leaders of Muslim s) had a deep influence and
role in creating the trends of their time. They were much talented to lead their society at any
crucial moment.
During the end of Middle Ages Malabar contributed a number of Muslim scholars and
visionaries who lead their society to cross the barriers before them.
Mappilas were energetic and vibrant. They were ready to face any challenges of their time.
As a community they were organized but as Indians they were pure patriotic.
The first voice of an Indian against Portuguese invaders was that of a Muslim, Shaikh
Zainudhin Makhdum. He was a famous Muslim scholar and a social leader in one. Basing at
Ponnani, he could create a wonderful platform of Malabar people against Portuguese army.
He is the only responsible for the first and best work on freedom of India, Thuhfathul
Mujahidin.
66
In Thuhfa, he illustrated social, religious, cultural and political life of Kerala. He opened a long
lasting hate on invaders, his contemporary Portuguese army and later Brittish, Dutch army.
Being a religious scholar, all his attempts were verily inter related with religious perspective and
communal color. His well read work was much effective on later generations as it proved to be
an inspiration, confidence and a best initiative.
Shaikh Zainuddin could light up a charge of anti imperialist struggle in the thoughts of later
generations. The thirst for freedom, hates on invaders, and dream for sovereignty and
determination for its realization have been growing since 16th century.
During these centuries Mappila Muslims of Malabar were blessed to be under the care of a
unique leader who was inspired by his own will. Even the word Mappila has been used to denote
a society which was committed to safeguard their nation from all foreign disturbances.
Ba Alavi family, came from Yeman, contributed two major leaders for Mappilas of Malabar;
Sayyid Alavi Thangal and his son Sayyid Fadhal Thangal. Mampuram Thangals were not only
leaders of Muslim s, but also Hindus. As members of prophets family, they could easily
popularize in Malabar. They were much conscious of their duties.
Mampuram Thangal, with heavy support of society, generated and accelerated their war on
imperialism and invasion. Mappilas were persecuted and exploited by two powers: government
and Hindu Zemindars. Zemindars were helped by government because they betrayed Muslim
struggles for the government.
By the arrival of Mampuram Thangals, Mappila struggles on Brittish government came to be

centered at Tirurangadi. People flocked to Mampuram to visit Thangals and receive hid advices.
Brittish government imposed heavy land revenue on Mappilas and confiscated them when they
became unable to pay the money. These acts made them more hostile to authority. They were put
into the midst of struggles by the circumstances. Hindus and Mappilas joined together against
Brittish violations. Thus Mampuram Thangal was recognized as unique leader. This unity among
Mappilas and Hindus disturbed the government. They thought for a solution: divide and rule.
67
Government propagated enmity between the two religions 68 . They helped Zemindars against
Mappilas. Playing a worst game of hide and seek they could create communal disturbances
between Hindus and Muslim s. Government made rules against Muslims mosques. It was
supported by the Zemindars. Mappilas declared war on many Zemindars who helped Brittish
army against them.
Mampuram Thangals wrote two books: Saiful Bathar and Uddathul umara. Both were war
declaration on Brittish army. He explained about Muslim s stand towards Christian and jew
governments. Analyzing the entire Muslim history related with political affairs and social
matters, he realized his own vision and views. Pious Caliphs, Umayyads, Abbasids, Ottomans
and Muslim dynasties were analyzed by Mampuram Thangal and Sayyid Fadhal Thangal. His
vision and thought was entirely based on Quran and Sunna.
Unfortunately Mampuram Thangal was misunderstood by many historians. Some of them tried
to interpret his struggles as communal struggles while some others called it peasant revolts.
Analyzing the entire history of pre independent Kerala, we can find the fact that Hindu
Zemindars supported Brittish army against Mappila rebellions. Brittish army safeguarded Hindu
Zemindars from Mappilas, workers under them, who lead struggle against their exploitation and
persecution.
Under the pressure of situation, Mappilas were compelled to fight against some Hindu
Zemindars who betrayed the freedom struggle. They had to kill Zemindars who denied place for
mosque with the support of Brittish government. Hindu Zemindars were a real head ache for
Muslims who fought against Brittish army.
It is a fact that Mappilas killed many Zemindars, Hindus and Muslim s, for deferent causes.
Misinterpreting this history, many later historians asserted that Mampuram Thangal promoted
communal violence. In fact, Mappilas never fought against any religion. Victims of Mappila
struggle were not only Hindus but also Muslim s.
Another accusation of Mampuram Thangal is that his initiatives were only peasant revolts. The
social situation of his period was mainly dealt with farmers and Zemindars. Mappilas were
68
K M Bahauddin , kerala Muslimkal porattathinte charithram .
68
mainly poor farmers who worked for Hindu Zemindars. Their life was so pathetic. They were
exploited by Zemindars. Government imposed heavy tax on them. Mappilas determined to take
revenge on Brittish government. They fought against Zemindars and Brittish government.
The real purpose of war was freedom itself. Zemindars were attacked and killed by Mappilas
only when they betrayed Mappila struggles.
During the period from 1792 to 1852, there were many rebellions and Mappila rebellions
reported in governmental documents. There was no remedy with Brittish authority in the case of
Mappila rebellion. Recognizing the fact that Brittish government has been failing in its mission
to extinguish Mappila rage, they sought for an alternate political policy. The result was nothing,
but, interpretation of Mappila struggles as communal clashes and peasant revolts.
Government entrusted many paid historians to rewrite the entire history of Mappilas. It is
remarkable that many of such paid practitioners were not historians, but collectors, Adhikaris,
governors and government officials. Conolie, William Logan and Pie Croft are some of them.
Unfortunately some later historians made a blind pursuit to Brittish writers. Even the well known
Malabar rebellion of 1921 was misinterpreted as communal struggle.
By his spiritual support Mampuram Thangal could make Mappilas confident and well organized.
Brittish army was equipped with sophisticated weapons and modern war strategies while
Mappilas were only a crowd with open arms.
Muttichira rebellion, Cherur rebellion, Manjeri rebellion, Kolathur rebellion and Mattannur
rebellion are some important events under the direction of Mampuram Thangals. Mampuram
Thangal played a major role in all of them. He was the resource person of mutineers. They were
made confident by his prayers and blessings.
Brittish authority was unable to take a strong measurement to curb the situation. Central
government prevented the regional government from a serious interference.
This time district collector of Malabar emphasized the need of a quick action on Mappila issues.
After a series of pressures government prepared a list of suggestions dealing with Mampuram
Thangal and his followers.
69
Strange commission suggested sending Sayyid Fadhal Thangal into exile. Government
completed its project for expulsion. Now the new challenge before Brittish government was that
how to send him into exile. Government was really afraid of serious consequence it may have.
Malabar district collector Conolie was the key man of the project. Failing to accomplish his
project he selected another way of cheating: to send him for a pilgrimage and deny the return.
Conolie won to convince Mampuram Thangal that Malabar can be safeguarded from all kinds of
communal disturbances only if he leaves it for a short period. He promised Sayyid Fadhal
Thangal that he will be allowed to be back soon.
Thangal left India to Mecca. A large gathering was present at Parappanangadi to bid him
farewell.
Thirurangadi was a centre of freedom struggle during the life of Mampuram Thangal and his son
Sayyid Fadhal Thangal. Mappilas of Malabar were verily inspired by his presence. Since the last
decade of 18th century it came to be a capital of freedom struggle in Malabar.
In short, Ba Alavi family, came from Yeman, was an axis of mapilas freedom struggle from the
very beginning of 19 century to its middle. They were pure patriotic, religious, popular and
energetic leaders in Kerala.
70
Bibliography
Books
1. Mujeeb Thangal Konnaru, Keralathile Pravajaka Kudumbangal Udbhava Charitram.

2. Samastha Sammelana Special, 1961.s
3. Dr. KK Muhammed Abdul Sathar, Ba Alabi Family in Kerala(research study, library,
calicut university)
4. Sayyid Alavi Thangal
5. RB Sanjeant, Sayyids of Hadarmouth , -as quoted by Dr. KK Muhammed Abdul Sathar
in Ba Alabi Family in Kerala(research study, library, calicut university)
6. C K Kareem,Kerala Muslim Derectory
7. KK. Muhammed Abdul Kareem and CN Ahmad Moulavi, Mahathaya Mappila Sahithya
Paramparyam.
8. KK Muhammed Abdul Kareem, Malabarile Rathnangal.
9. Mampuram Thangal Mayatha Mudrakal, Darul Huda Press.
10. William Logan, Malabar Manual.
11. MK Kodur, Anglo-Mappila yudham
12. Unreleased records of Nellikkuth Muhammad Ali Musliar.
13. Thelitcham Monthly, Pusthakam 9, Lakkam 5
14. KK Muhammed (Bappu Moulavi), Asshuhadaul Haliyyah Fi Manaqibisshuhadail
Cheruriyyah
15. KM Bahaudhin, Kerala Muslimkal Porattathinte Charitram.
16. KKN Kurup, PK Poker, Mampuram Sayyid Fasal Pookoya Thangal.
17. Mahmood Panangangara, Mampuram Thangal: Jeevitham, Athmeeyatha, Porattam.
18. PK Balakrishnan, Tippu Sulthan.
19. Dr Husain Randathani, Mappila Malabar
71
Articles
Abdul Hameed Edasherikkadave, Mappila lahalakal oru punarvayana(malayalam),

Thelitcham monthly,1997
Balakrishnan Mattathur, Thettidharikkappetta mappila samarangal(malayalam)

Thelitcham monthly,1997
Naseeh Valampur, Cherur pada, (malayalam), Mampuram thangal pathippu,

Sathyadhara,2004
Muneer V, Fasal Thangalude Charitram, (malayalam), Mampuram Nercha Suppliment,

2009.
Shafeeque Manalaya, Manhu pokatha ormakal, (malayalam), Mampuram Nercha

Suppliment, 2009.
Ziad Munderi, Mappila porattangal vismarikkappedunnuvo, Thelitcham monthly, 2007
Thesis
Dr. KK Muhammed Abdul Sathar , Ba Alavi Family in Kerala(library, calicut university)
Interview
Mahmood Panangangara, research student, Jowhar lal Nahru University, Delhi, 23-05-
2011
Muhammed musliar, Local historian, Vengara.25-05-2011
Zubair, Research student,JNU. 02-06-2011
M Muhammad, Local historian, Thalappara. 04-06-2011
72

Mappila Outbreaks in Western Ernad 1800-1852

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Mappila Outbreaks in Western Ernad 1800-1852

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MAPPILA OUTBREAKS

A Study On Mappila Outbreakes from 1800 to 1852 in Western Ernad

Dept of Islamic Studies

This work is an attempt to analize the Mappila Outbreakes from

Vazhakkad Abdul Vahid K

I here by declare that the dissertation titled MAPPILA OUTBREAKS:A

Study On Mappila Outbreakes from 1800 to 1852 in Western Ernad

Vazhayoor Abdul Vahid K

I here by certify that the dissertation titled MAPPILA

OUTBREAKS:A Study On Mappila Outbreakes from 1800 to 1852

Supervisor and guide Head of the Department

PK Muhammed Faizal Khan

Social background of Mappilas

East India Company and its rule over India

Causes of Brittish victories

Mysore government and Malabar

Tippu looses Malabar

This is a part of a letter submitted by dwellers of Kadathanatukara in1819. This document is a

Prejudices of Brittish government on Muslims

Some other stories

Revenue system and social life

Divide and rule: a Brittish policy

This double profited attempt helped them to promote communal harmony.

Mampuam Thangal against Brittish government

Mappilas of Kerala were much energized by Thuhfathul Mujahidin of Zainudhin Makhdoom.

Mampuram Thangal was provoked by conversion lead by Evanchelik, a group of Christian

Mappilas into open wars

First Mappila rebellion and later rebellions

First Mappila rebellion

When company executed Adam Muhammad Musliyar,his brother AthanGurukkal compined an

Now Brittish police compelled to send him back.

Muttichira martyrs were spiritually lead by Sayyid Alavi of Mampuram.

Were they communal clashes?

Brittish historian Strange writes

Were they peasant revolts?

Brittish resident in Cochin A Mac Grigor wrote:

Later William Loganwho was entrusted by government to investigate about Mappilas

Faults in these views

Strange Commission report and its consequences

He requested government for following actions:

1) To make the people free from all kinds of weapons

However, Madrass government appointed an investigation commission. It appointed Thomas

Declaration includes suggestions such as how Hindu Muslim struggles as Zemindars-

Exiling Sayyid Fadhal Thangal

Kuttoosa, the mappila thahsildar of Eranad is interested in Thangals expulsion from

Secondly, Mappilas send to Thahsildar who interfered in a quarrel related to a cow. it is

Muslims of different regions held a meeting at home of Palamadathil Puthuparambil Kuhali

William Logangives an account of the event: Valancheri Jamalu and Puliyankunnath

Malabar during the later period

Government appointed Mappilas as officials and workers. Government appointed Kadavath

By the arrival of Mampuram Thangals, Mappila struggles on Brittish government came to be

1. Mujeeb Thangal Konnaru, Keralathile Pravajaka Kudumbangal Udbhava Charitram.

Abdul Hameed Edasherikkadave, Mappila lahalakal oru punarvayana(malayalam),

Balakrishnan Mattathur, Thettidharikkappetta mappila samarangal(malayalam)

Naseeh Valampur, Cherur pada, (malayalam), Mampuram thangal pathippu,

Muneer V, Fasal Thangalude Charitram, (malayalam), Mampuram Nercha Suppliment,

Shafeeque Manalaya, Manhu pokatha ormakal, (malayalam), Mampuram Nercha

Ziad Munderi, Mappila porattangal vismarikkappedunnuvo, Thelitcham monthly, 2007

Muhammed musliar, Local historian, Vengara.25-05-2011

Zubair, Research student,JNU. 02-06-2011

M Muhammad, Local historian, Thalappara. 04-06-2011

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