CHAPTER 2

RELIGIOUS CO-EXISTENCE, MALAPPURAM AND ITS

DENUNCIATIONS

2.1. RELIGIOUS CO-EXISTENCE

Religious co-existence has been given much attention in the new socio-political

context since the multi-religious, multi-cultural society became a ground reality of

almost all countries in the world. Unlike the past, the modern technological world has

facilitated great chances of communication and co-existence of different people in

different places. The barriers of distance and languages have been eliminated by the

modern science and almost all nations became a composite mixture of all races,

cultures and religions. Currently, Europe is no longer the land of Europeans only.

Indians, Chinese, Muslims and Hindus are there. America is no longer the land of

Christians only. But Muslims, Sikhs, Hindus and atheists are parts of American

society. The situation makes great chances of social co-existence and inter-

dependence between different kinds of people.

It is a simple fact that every human and every individual has his/her own

religions, opinions, ideologies, perceptions and thoughts. Even the members of the

same religion or ideology may have different views. So, being different and diverse is

the nature of every human. It is because of this fact that we see many sects and inter-

religious groups even in a single religion. However, it is unusual to have enough

opportunity to witness this peaceful nature in the contemporary world. Since it is the

reality of all society, it is imperative to have an awareness of this social phenomenon.

Being different religions in the society is just like as the differences in colour, nature,

14
and appearance in the human body. By admitting the reality of Religious co-existence,

peaceful living of the different kinds of people, it is essential to enhance the awareness

of this notion and to impart harmonious lessons of the peaceful co-existence that

eventually lead all societies and communities to a world of peace and prosperity.

2.1.1. Meaning of Religious Co-Existence

Co-existence is the state of being together in the same place at the same time, to live

in uneasy or peaceful coexistence with in one nation1or to exist together, at the same

time, or in the same place or to live in peace with each other, especially as a matter of

policy.2

The meaning can be extended to a state of peaceful relationship between two

persons or to two or more nations. Its range starts from a friendly and peaceful

relationship of two individuals and the meaning extends to a degree of relationship of

two or more nations. Moularna Akbar Shah defines it as “peaceful coexistence means

two persons, two groups of people, two communities or two countries subscribing

different ideas, principles, concepts and religions living peacefully with mutual

understanding and cooperation in a land or country by sharing available resources.”3

In this sense, a situation of peaceful co-existence of multi religious people is a

striking feature of Malappuram. It is the only district in Kerala where Muslims are the

majority. Since the Muslims are the predominant community in the region, the

researcher hypothesizes that Islam is a decisive factor in creating such a peaceful co-

existence. The support and nature of the Hindu communities are also very crucial

1
Oxford Advanced Learner’s Dictionary, New 8th Edition, (New York: Oxford University Press, 2010),
284.
2
Webster’s Ninth New Collegiate Dictionary, (Massachusetts: Merriam Webster Publishers, 1998),
256.
3
Moularna Akabar Shah,“Towards Establishing Peaceful Co-Existence between Buddhists and
Muslims in Myanmar”, (Master Thesis, International Islamic University, Malaysia, 2010), 38.

15
factors in this regard. The inhabitants of Kerala, the Hindus were the ones who had

earlier allowed the Arab Muslims to preach Islam in this land. The tradition of Hindus

in accommodating other religions in this land is praiseworthy and that situation made

possible for Islam to infiltrate into every nook and corner of this land.

2.1.2. Islam and Peaceful Co-Existence

The ideology or ism which lives in the minds of people very often influences the

attitude, approach and behavior of the people. In the history of Malappuram and its

religious culture, Islam plays a prominent role. The history of Malappuram and its

religious harmony would not be complete unless substantiated with the early Islamic

history of Kerala. At the time of Islam’s arrival in Kerala, though it came not directly

to the present Malappuram, it was in Malabar that Islam took shape, developed and

spread. The early Muslims of Kerala had settled at the shores of Malabar like

Ponnani, 4 Musiris, 5 Calicut 6 and Kannur. 7 In the study of Religious co-existence in

Malappuram, it is necessary to mention the advent of Islam in the region and early

Muslim settlement at the Malabar coastal area where the early elements of religious

co-existence had flourished and developed. Malappuram has a profound tradition and

great history of religious co-existence since the advent of Islam in the land. Here, the

researcher observes the ideological background of Islam and Hinduism may have

influenced the people of the land in order to build an amicable, peaceful mutually

cooperative life that has been flourishing in Malappuram for years.

4
Ponnani is a harbor town in Kerala situated in the west-southern part of Malappuram. It was an
ancient port of Kerala where early Arab Muslim travellers settled down.
5
Musiris was the old name of the present Kodungallur city situated in the sea shore of Trichur district
of central Kerala. It was an ancient seaport and the Capital of ChĕramÉn Dynasty who ruled Kerala
between 7th and 12th century.
6
A coastal town of Kerala and it was the capital of Malabar ruler Zamorin since 12th century to 18th
century.
7
A sea port in the Northern Malabar.

16
The Islamic doctrines have given much emphasis on the notion of peaceful co-

existence. Quran says that,

“Let there be no compulsion in religion”8

“If it had been the Lord’s Will, they would all have believed all who are
on earth! Wilt thou then compel mankind against their will, to believe!”9
“God forbid you not, with regard to those who fight you not for your
faith, nor drive you out of your homes, from dealing kindly and justly
with them: for God loveth those who are just.”10
“Mankind was one single nation, and God sent messengers with glad
tidings and warnings; and with them He sent the book in truth, to judge
between people in matters wherein they differed…”11

The above verses of the Qur’an clearly testify that mankind is originally made

of up of single nation and the Qur’an laid the foundational basis of the peaceful co-

existence accepting the diversity in religious faiths. Therefore, the non Muslims are

completely free to practice their own religions. Islam prohibits its followers to coerce

others accepting Islam.

In Islamic history, we have had many great examples of peaceful co-existence.

Perhaps the ideological basis of Islam itself may be the reason of such incidents. Islam

came and survived in the different corners of the world in different times due to its

nature of peaceful co-existence. One’s religion or the ideology is the main content that

determines the worldview of that person. It is the ideology of a religion that is the

foundational philosophy of how one deal with life and with other human beings.

When two people have different opinions, views, perceptions, answers to the

questions of life related matters, there is bound to be conflict of some sort. This

conflict or ideological clash can range from a friendly disagreement to a life and death

battle, depending on the people involved.

8
Qur’an (al- Baqarah: 256)
9
Qur’an (al- Yunus: 99)
10
Qur’an (al-Mumtahinah: 8)
11
Qur’an (al- Baqarah: 213)

17
 Islam has a profound practical history of peaceful co-existence even from the

time of prophet in Medina. The prophet, upon migration to Medina had put in action

the Qur’anic ideals by encouraging cooperation and solidarity among all inhabitants of

Medina which comprised Muslims, Jews, Christians and others, through the famous

Medina constitution.12 The constitution which was put in writing ensured complete

freedom equality and justice. He and his Muslim community lived in Medina in close

contact with Jews and other communities amicably. Nothing detained the Prophet to

make peaceful agreements with those people. Islamic historians have identified the

Muslim cohabitants of Medina as first of its kind. The people of Medina were

composed of groups belonging to different religions and cultures. For the first time in

history, the Prophet enacted a system of values that aimed to maintain a peaceful co-

existence with the Jews and non Muslim tribes.13

Early KhalÊfas of Islam maintained the path of Prophet Muhammad SAW.

When Islam came to Spain and Africa; the same lessons of peaceful co-existence were

practiced. Islam has the history of peaceful co-existence with other communities in

which, Jews and Christians were fairly treated by the Muslim rulers. They had

enjoyed freedom of faith and worships as Muslims did. When the Roman conquered

Jerusalem, the Jews were expelled, reducing them to exiles across the world. The

Roman Christians imposed a complete ban on Jews. But when Caliph Umar ibn

KhattÉb conquered Jerusalem in 683 A.D the Christians and Jews are allowed to stay

in Jarusalem.14 Umer used to provide annual stipends from the public treasury, to the

elders and sick among the Christians and Jews. He was also reported have said to the

12
Syed Othman Alhabshi and Faisal Haji Othman, “Principles of Tolerance in Islam and the Historical
Practices” in Islam and Tolerance edited by Sayid Othman Alhabshi & Nik Musthapha Nik Hassan
(Kuala Lunpur: Institute of Islamic Understanding, 1994), 58.
13
Mehmet Enes Ergene, Tradition Witnessing the Modern Age: An Analysis of the Gulen Movement,
(New Jersey: Tughra Books, 2008), 21.
14
Syed Othman Alhabshi, 59.

18
effect that “we cannot simply take form you the Jizya when you were strong and

healthy and leave you alone in poverty when you are old and weak.”15

In Islamic history, there are incidents of Jews and Christians who wished to

live with Muslim neighbors as they were the best people at that time.16 When the

Muslims came in to Spain, they considered the Jews and Christians as 'People of the

Book' and to have the same message as Muslims. They built a society where all

religious faiths shared a common life.17

Al-Andalus became a remarkable country for its age - a land of peaceful

co-existence and harmony. The Christians and Jews were allowed to
pursue their religions, subject to certain taxes as laid down in the
Qur'an. no one was forced to convert. This allowed for a remarkable
accommodation between all the faiths, producing a society which
18
became progressive and evolving.

What these historical documents show us is that the reciprocal rights and

responsibilities of different religious and cultural identities were clearly defined and

consensus was reached. According to this, non-Muslims would be free to practice

their religions, their way of life, and their way of worship. No one has the right to

interfere in matters of religion of others.19 The early Muslims have maintained good

relationships with other communities even though they are the minority in terms of

population.

2.2. MALPPURAM: AN INTRODUCTION

The people in Malappuram district, irrespective of their religion, possess a sense of

humanity and brotherhood that is the core power of that society. They do not want to

15
Ibid., 61.
16
Ibid,. 60.
17
Habeeb Salloum, Islamic Tolerance in al-Andalus,
<http://www.alhewar.com/habeeb_salloum_islamic_tolerance_in_al-andalus.htm> (accessed on 2
September 2013)
18
Ibid,
19
Mehmet Enes Ergene, 21.

19
see the people discriminated. They do not want to discriminate against the religion of

their friends, neighbours, colleagues but they know only the religion of humanity.

Their traditions, culture and religions may have inspired them to enact upon the

humanitarian and universal brotherhood aspects.

2.2.1. Origin of Malabar

It is claimed that Malabar was founded 1000 years before Christ. In the time of

Prophet Sulaiman, the spices which had been used in the Jew temple, 1000 years prior

to Christ, 20 were believed to be brought from Malabar. So, the trade relationship

between Malabar with the Arab peninsula can be traced back to many years. Perhaps

the name of Malabar is older than the name ‘Kerala’. Malabar is an ancient name for

the entire Malayalam Territory.21 Malabar is a vast area which comprises six northern

districts of today’s Kerala; they are Palakkad, Malappuram, Kozhikode, Wayanad and

Kannur. There is no unanimous consensus among historians on the name of Malabar.

There is inscriptional evidence that the name was used by foreigners since C.E. 545

and what they denoted in the name of Malabar is the whole region of Kerala.

2.2.2. Name

From the very beginning, the name of ‘Kerala’ was already in use, so, Kerala is the

original name of the place. This name is thousands of years old.22 It is assumed that

the name is used for the first time in classical Tamil books. The Sanskrit word Chĕran

became ‘Keralam’ later. The term ‘Keralam’ is derived from the two words “Chera’

20
William Logan, Malabar Manual, Translated from English to Malayalam by T. V. Krishnan,
(Kozhicode: Mathrubhumi Books, 2007), 178.
21
Roland Eric Miller, “The Mappila Muslims of Southwest India- A study in Islamic Trends”, (Ph.D
Thesis, The Hartford Seminary Foundation, 1974), 36.
22
P.A. Saidu Muhammed, Kerala Muslim Charithram, (Kozhikode: Al Huda Book Stall, 1996), 13.

20
denotes ‘mountain’ and ‘lam’ denotes ‘land’. So ‘Chera land’ means the land of

mountains because of the mountains which divide Kerala and Tamil Nadu.23

As such, the word Malabar is al so derived from the Sanskrit word. It is the

two words ‘Malay’ and ‘par’. The word ‘Malay’ means mountain and the second word

is Persian word ‘par’. It means ‘a lot of’. That means the land of many mountains. The

first people to ever use this name were the foreign traders. It is assumed that the

Arabs who came to the Kerala shores called it Malabar. Sheikh IdrÊs, an Arab

geographical scientist and traveller is the first person who wrote this name in a book.

His book is the first inscriptional evidence in which the word Malabar is found and is

supposed to be used for the first time ever.24

2.2.3. Formation of Malappuram

Malappuram did not exist in the previous history of Kerala. However, there are many

indications of Malabar in the ancient Kerala history. Perhaps the region of Malabar

may have a greater and longer history than Kerala because the name of Malabar itself

was the name of Kerala in several ancient records. The present Malappuram is the

central part of old Malabar, so the history of Malabar is itself the history of

Malappuram. The history of Malabar begins from the time of Prophet SulaimÉn. His

ships and traders had arrived at the Kerala shores and bought Indian spices from this

land. During that period, India was known outside as a center of Gold and silver.25

Before the independence of India in 1947, Malappuram was a part of Malabar

Region of Madras presidency. It was ruled by British East India Company. It was in

1956 that the Kerala state was formed. The Malabar district was merged with

23
Adjacent state of Kerala
24
Saidu Muhammed, 14.
25
Ibid., 16.

21
Travancore-Cochin to form the Kerala State. Until the formation of Malappuram

Distirct on 16th June, 1969, Malabar was a vast area comprising of present Palakkad in

the east and Kannur in the north and Kodungallur in the south. Now, Malappuram

district comprises of 6 Taluks and 14 developmental blocks and 95 Panchayats.26 The

figure 2.1 illustrates the present Malappuram district and its geographical boundaries.

(See the Map of Malappuram in the figure: 2.1)

Figure 2.1, Malapuram at present

Maps of Indian States and Districts
Source: http://maps.newkerala.com/Malappuram-District-Map.jpg

26
The official website of Malappuram district,
<www.mlp.kerala.gov.in/index,php?option=comcontent&view=article&id=73&itemid=18> (accessed
on 23 March, 2013)

22
2.2.4. Mappilas

The Muslims in Kerala is generally known Mappilas. The term Mappila was derived

from ‘mÉ falÉh’(‫)ﻣﺎ ﻓﻼح‬.27 It means “one who is not a farmer.” The others in Kerala

were farmers. The name MÉppila is sometimes used as MÉpila and Moplah. The

origin of the term is not known. It is believed that the term appears to have been

basically a title of respect. In support of the view, the name MÉppila is an honorific

name.28 The word Mappila is derived from two Malayalam words Maha and Pilla.

‘Maha’means ‘great’ and ‘Pillai’means men. The term ‘Pillai’is the honorific name of

“Nayar” in Thiruvathamkore.29 The local Hindu rulers gave the title to the Muslims as

an honor to remember their virtuous deeds and honesty.

Another interpretation is according to the meaning of Pillai as child.30 In this

sense, it is taken to mean either bridegroom or son-in-law. This meaning corresponds

to the contemporary Tamil use of the term to signify husband, bridegroom, or

husband-to-be. To this day, the newly married Muslims in Kerala are called “Puthiya

Mappila” (new bridegroom). 31 The precise origin and development of the term

Mappila as applied to the Muslim Community in Kerala is likely to remain obscure.

Anyhow the term Mappila was an honorific title.

There were Mappila in the Malabar even before the advent of Islam. The trade

relation between Arabs and the indigenous people in Malabar had gradually grown to

a level where they could marry indigenous women in the land. The descendants of the

Arabs were primarily known as ‘Mappila’ because of the Arab lineage. However, they

were not Muslims at that time. These Mappila were the first Keralites who received

27
Roland Eric Miller,58
28
Ibid.
29
The old name of the capital city of Kerala, Thiruvananthpuram
30
Roland Eric Miller,58.
31
Ibid.,59.

23
the message of Islam. Later on, the inhabitants of Kerala embraced Islam especially

amongst the low class people. Though the Muslim presence has been proven through

circumstantial and historical evidences, there is no written evidence about the origin

of Mappilas in the land. There are no early Mappila manuscripts at all.

The Arabs were probably the carriers and merchants of the Indian Ocean

before anybody else. These Arabs were the progenitors of the Moplah32as Eric Miller

indicated. Mappilas are either the descendants of Arab traders or of Hindu converts to

Islam. The Arab trade with Malabar dates from as early as fourth century CE, when,

with the decline of the Roman Empire, the Arabs came to dominate the Indian

Ocean. 33 It is because of the vitality of Malabar in merchandise that attracted the

Arabs to this land and it was the center of their trading activities and by the seventh

century several Arabs had taken permanent residents in some of its ports. It is believed

that the earliest Islamic influences came to Malabar through the Arabs almost

immediately after the faith was founded, at any rate before the end of the seventh

century. It is believed that was how Mappilas or Muslims came to existence in

Malabar.

2.2.5. Demographic Features of Malappuram

Malappuram is the most populated district of Kerala, covering an area of 3000 square

kilometer with a population of 4,110,956 (2011 census). 12.31% of the total

population of Kerala is in Malappuram. The district has the highest population growth

rate during the last decade 2001-2010 with 13.39 %.34 More than 4 million people live

in the district. Among them, Muslims are the majority. According to the 2001 census

32
Ibid.,70.
33
K.N. Panikker, Against Lord and State Religion and Peasant Uprisings in Malabar, (1836-1921),
(Bombay: Oxford University Press, 1989), 50.
34
Census of India (2011), Provisional Population Totals, Kerala Series. 33, 24.

24
report, 66.83% of the total populations of Malappuram district are Muslims, 28.44%

are Hindus and 8% are Christians.35 Since the Christians are very low in population,

the major interactions are between Muslims and Hindus. The state of Religious co-

existence is determined mainly by these two religious groups. Though the Religious

co-existence among the Muslims and Christians are also in a good position, it is not a

matter of concern in this research. According to the census of 2001, a total number of

Muslims of the district is 24, 84,576 while Hindus and Christians are 10,57,418 and

1,75,495 respectively. 36 The population ratio of the Hindu Muslim Christian

represents the possibility of conglomeration of all religious groups under one umbrella

of one district. They make contact with all communities in all walks of their social

life. Educational institutions, offices, markets and other job oriented fields, festivals,

celebrations, football matches, cultural programmes are the occasions where they

mingle and interact. All these occasions allow great chances of co-habitation and

inter-community representation. All these provide a great possibility of multi-religious

co-existence to a great extent. Here all communities live in the same colony sharing

facilities and infrastructure. There are neither Muslim villages nor Hindu villages. All

kinds of people are seen everywhere. Muslim households have Hindu neighbours and

vice versa.

2.3. MALAPPURAM: A SURVEY OF EXTREME HINDU VIEWS

Malappuram is the only Muslim dominated district in Kerala situated in the north-

western parts of Kerala. The district was formed on 16th June 1969 in the time of

E.M.S Namputhiripad’s ministerial tenure. The Muslims in this region are generally

35
Ibid.
36
Demographics of Kerala Hindus, <http://www.vaikhari.org/demography.html> (accessed on 30,
March 2013)

25
known as Mappila or Moplah. According to the 2001 census report, 66.83 % of the

total population of Malappuram district is Muslims, 28.44 % are Hindus and 8% are

Christians.

Malabar is an ancient name for the entire Malayalam Territory. However,

during the reign of Zamorin (12-18thcenturies) Malabar became well known and its

port of Calicut was one of the most important and busiest international ports. During

the time of Zamorin’s rule its geographical boundaries were interchanging. Under the

British East India Company rule since 1792-1947 Malabar was under Madras

presidency and its geographical area remained unchanged. Then, it had a wide area

including Palakkad in eastern side and Thrissur in the southern side and Kannur was

its border in the northern side. In west it has a long coast line of Arabian Sea.

However, after the Indian independence in 1947 and particularly Kerala state

formation in 1956, the province came under the administration of Kerala state

Government and the Malabar region divided into three newly formed districts namely

Kozhikode, Palakkad and Kannur. Only in 1969, that the district Malappuram was

formed.

The present social situation of Malappuram and its old traditions have lessons

of inter-religious co-existence. Through the study of this particular district, the

researcher understands that the social life of the different religious communities in

Malappuram is a good example of peaceful Religious co-existence and the district is

at the epitome of harmony and it deserves more attention to enhance its similar

features. Malappuram has a prominent place in the social and religious history of

Kerala. It was the land of classic medieval Vedic Center. Ponnani,37 one of the major

37
Ponnani is a harbor town in Kerala situated in the west-southern part of Malappuram. it was an
ancient port of Kerala where Early Arab Muslim Travellers settled down.

26
centers of Islamic education in medieval period, Kottakkal, the land of KunjÉli

MarakkÉr, the first naval chief of the Indian coast; and Thiru Navaya temple, a Hindu

religious center etc. all belong in Malappuram. It is the land of communal harmony

and religious co-existence where people live peacefully. It is the land of freedom

fighters of both Muslims and Hindus who fought collectively against the British rule.

In spite of these glaring features, Malappuram is the subject of severe criticism from

certain corners.

The following part of this chapter is an overview of selected Hindu extremists’

views on Malappuram district and its inhabitants, mostly Muslims. The reasons for

focusing on this aspect is because of some Hindu extremists argue that the increase in

Muslim population is a threat to the peaceful existence of Hindus in the district.

Though the Hindu extremists are a small group, their campaign affects the peaceful

social atmosphere of Kerala. These kinds of accusations should be addressed

effectively in the social realm of Kerala and at the academic level since all these

accusations are posed by not only politicians but also some historians as well.

2.3.1. Threats to Communal Harmony

In India, there are some threats to polarize its people communally. It has created

several communal riots in India. The Hindu extremists’ communal polarization

agendas take momentum even in the soil of Kerala. They disseminate the spores of

communalism and extremism in the minds of people and somehow have succeeded in

creating suspicion in the minds of ordinary people about other communities. There are

some dangerous allegations being posed by the Hindu extremist organizations like

Rashtriya Swayamsevak Sangh and Hindu Aikyavedhi against the Muslim-populated

Malappuram district. Allegations against Malappuram district that it is a land of

27
religious fanatics and center of terrorism, will endanger the social atmosphere of the

whole Kerala. The growing tendency of such campaigns and baseless allegations to

break the communal harmony will lead to endanger the Hindu-Muslim peaceful co-

existence in the district. The facts and realities of their charges are to be revealed to

the public. This study proves that the allegations and claims against Malappuram

district are baseless and semi-truth and therefore should be rejected. Here, the

researcher points out the accusations posed against the Malappuram district and

Muslims in Malappuram.

“Malappuram is the land of Muslim fanatics and therefore no security for non-

Muslims. Hindus living in the Malabar regions are experiencing persecutions.”38 This

kind of criticism has been posed by the Hindu extremists since the formation of the

district. It is clear that neither the geographical nor the political reasons have prompted

them to pose such accusations; rather, as we can understand form their claim, the

Muslim dominance in terms of population is the only reason to articulate such

accusations. Such denunciations will endanger the peaceful atmosphere of the region

and will generate communalism in the minds of people. It is the responsibility of a

human who lives in this situation to sustain peaceful co-existence of the people around

him to protect them from affecting the wrath of communalism.

2.3.2. Insecurity for Hindu Lives

“Hindus are under siege in the Muslim majority district of Malappuram – Kerala.”

This is the beginning of an article published on the extreme Hindu website referring

38
Kerala’s Muslim Majority district Malappuram-A Mini Pakistan, Islamic Terrorism In India,
http://islamicterrorism.wordpress.com/2008/09/06/keralas-muslim-majority-district-malappuram-a-
mini-pakistan-strangling-hindus-there/ (accessed on 23 March 2013)

28
about Islamic terrorism.39 The articles points out that the Hindus in Malappuram are

marginalized and controlled by Muslim fundamentalists and they deny the rights of

Hindu people. In the article, the writer pointed several accusations against the

Malappuram district. The writer sees the dominance of Muslim population in

Malappuram is the main cause of Hindu Marginalization. According to the writer;

a continuation of social, economic and political exclusion of Hindus

since the time of MÉppila revolt in Malappuram. The result is Hindus
are marginalized and controlled by social, educational and political
engineering by Muslim fundamentalists. Hindus are restricted in and
excluded from the social and educational fields and all mainstreams are
overwhelmed by Muslims. Muslims deny the political participation of
Hindus40

Even the main political party in Kerala, the Congress Party (Kerala Pradesh Congress

Committee) also has charged the district with terrorism. The district, according to

them, was turning into a hotbed of organizations that abet terrorism.41

Since the inception of the district of Malappuram, the Muslims in the district

and those who support the Malappuram district formation have faced attacks from the

Hindu extremist groups and their publications. Though the district of Malppuram is

generally known for its religious harmony and peaceful co-existence, some Hindu

extremists are deliberately trying to create tensions in the region.

2.3.3. Population Threat

The dominance of Muslims in strength in the region has been made use by the anti-

Muslim forces as a symbol of threat to Hindu people. They always try to convince the

people that the Muslims are a threat to the Hindus and if the number of Muslims

outnumbered Hindus, Hindus cannot live peacefully. It is the same campaign that had

39
Ibid.
40
Ibid.
41
Congress’ anti terrorism campaign in Malappuram
<http://www.hindu.com/2006/11/01/stories/2006110101850400.htm> (accessed September1, 2013)

29
been propagated by the Hindu extremist parties during the period of Malappuram

district formation. It says that “the Malappuram district was carved out to create a

Muslim majority district by the Communist Government headed by E M S

NambËdirippÉd on 16 June 1969…The Hindus are now decreasing in Kerala which is

very alarming.”42

As expected Muslim dominated district Malappuram is the most

populated district with 4,110,956 people (12.31 % of the total
population of the state). During the last decade, the population of
Malappuram has scooted up by 13.39 %, the highest in the state.43
The official website of extremist Hindu organization R.S.S published an article in

which the writer pointed out that the Muslim dominance in Malappuram will be

alarming for Hindus and that will endanger the whole of Kerala. It says;

In Kerala, the proportion of Hindus has declined by more than one

percentage point, which is in keeping with the trend observed over the
last 120 years. The Hindus have been losing about 1.2 percentage point
of their proportion every decade, and the same loss occurred during the
last decade also. The overall population growth in the decade 1991-
2001 is 9.42 % for the state. But in the Muslim-dominated district,
Malappuram, it is 17.09 per cent. Out of the 14 districts in Kerala,
Hindus constitute the majority in all the districts except Malappuram,
while the Muslims form the second largest community in Kasarcode,
Kannur, Kozhikode, Wayanad, Palakkad and Kollam districts.
Christians are placed second in Trissur, Ernakulum, Idukki, Kottayam,
Alappuzha, Pathanamthitta and Thiruvananthapuram. The three districts
of Kerala that recorded the higher growth rate of population are
Malappuram, Wayanad and Kozhikkode respectively. While
Malappuram district recorded a 17.09 per cent increase in the
population, it is only 3.84 per cent in the case of Pathanamthitta district
which recorded the lowest growth rate in the state.44

42
Upananda Brahmachari, Is Kerala posed as second Kashmir in Southern India
<http://hinduexistence.org/tag/malappuram/> (accessed on 9 March 2013).
43
Haindava Keralam website, <http://www.haindavakeralam.com/HKPage.aspx?PageID=13549>
(accessed on 23 March 2013).
44
Sreevals and Priyesh CA, The Religious Census Data-2001: With special Reference to Kerala
<http://organiser.org/archives/historic/dynamic/modules2ba8.html?name=Content&pa=showpage&pid
=71&page=37> (accessed on 23 March 2013)

30
2.3.4. The Claim of Islamic Fundamentalism45 in Malappuram

Another criticism raised against the Malappuram district is that it is the center of

Islamic fundamentalism. There is a large number of Islamic fundamental groups are

growing inside Malappuram. According to them, the Muslim organizations sow the

seeds of Islamic fundamentalism in the minds of Muslim youth.46 According to their

claim, the Muslim terror groups try to implement sharʑa laws in the multi-religious

society and protest against cinema theatres and liquor shops. Several attacks took

place on such institutions, according to them, are the evidence of the powerful

network of these Islamic fundamental groups. A Hindu communal writer G.K. Suresh

Babu sees setting of fire to the Theatre and liquor shops in Malappuram is the result of

Islamic fundamentalism which has tremendously grown in the region.47 Along with

this accusation, the Inter Service Intelligence relation of Malappuram also has been

accused by intelligence agencies. The intelligence officers have made statements on

Malappuram district alleging that the district has deep connections with Kashmir

where, in their view, is the center of terrorism. Since the Kashmir is the center of

terrorists and Islamic fundamentalist groups, some of the members of Islamic

organizations in the region have been trained by the Kashmiri terrorist groups.

Police officials admit that the ISI trains youths from the pre-dominantly
Muslim areas of north Kerala, especially the Malappuram district. It is
not in Jammu and Kashmir alone that the ISI is fomenting trouble. Our
intelligence reports and a number of arrests that we made indicate that it
has spread its influence to parts of Kerala too.48

Quoting a senior police officer, the website continues,

45
In general sense, it is a religious movement which demand to its followers strict adherents of
religious principles. However the term fundamentalism is generally used in negative sense as a
synonym of religious orthodoxy and extremism
46
Congress’ anti terrorism campaign in Malappuram.
<http://www.hindu.com/2006/11/01/stories/2006110101850400.htm> (accessed on 01 September
2013).
47
An outbreak occurred in 1921 in Malappuram generally referred as Mappila riot or Moplah rebellion
48
George Iype, Kerala is a soft target for the ISI,<http://www.rediff.com/news/2000/jul/28isi.htm>
(accessed on 22, March 2013).

31
 According to the Kerala home department, more than 150 people in the
Malappuram and Kozhikode districts were connected to the Coimbatore
blasts. The police arrested a number of them; some admitted that they
had been to Jammu and Kashmir for training.49

2.3.5. Malappuram District Formation and its Controversy

In 1969, when the Muslim populated Malappuram district was formed, Hindu

extremists and communalists stood against the decision of the erstwhile government

and they made a huge propaganda against the district formation. They accused the

Government of trying to appease the Muslim community and that Muslim dominance

would be a threat for the peaceful living of the Hindus. The district was formed by

combining Muslim dominated adjacent Taluks like Eranad, Nilambur,

Perinthalmanna, Ponnani, Thirur and Thirurangadi. According to Hindu

Communalists, 72 % of the District’s population was Muslims at that time. The Hindu

extremist party then, Hindu Janasangam addressed the issue and lead huge protest.

Hindu communal groups took over the issue and made a wide propaganda against the

district formation. Media propaganda was also efficiently engaged. Newspaper like

MÉthrubhËmi penned editorials against the Government’s decision of district

formation. It alleges that the formation of Muslim populated district would have an

adverse effect on the National interest.50

Besides these, a wide propaganda and campaigning have taken place by

Hindu extremist groups against the district formation. Even recently, such accusations

still continue even after the district was formed and became a reality, and even when

its social atmosphere is far better than the other districts of Kerala. However, the

extremist Hindu organizations and printed & electronics medias which are mentioned

earlier, circulate the message of hostility and enmity against the Muslims in general

49
Ibid.
50
Mathrubhumi, 17 June 1969, a Malayalam daily Newspaper published in Kerala.

32
and Malappuram in particular. In the article “Kerala’s Muslim Majority District

Malappuram- a Mini Pakistan” issued on the website in the column of ‘Islamic

terrorism’ describes the situation of Hindus in Malappuram whereby;

All the schools and colleges are controlled by Muslims and special
privileges are accorded to them, enabling them to neutralize Hindus.
Hindu students are an easy target for psychological indoctrination. One
of the most telling examples of such policy in action is the cancellation
of educational classes on Friday and Muslim holidays including the
month of Muslim Ramadan. By using such psychological manipulation,
Muslims succeed in creating anxiety, fear and panic among young
Hindus. The atmosphere created by such acts casts a great shadow over
Hindu society. Hindus also felt unsafe in their own homes and work
places; daily life is disrupted, causing considerable harm to personal and
family morale. Hindus in general are depressed marginalized and
demoralized. Suicide rate among Hindus are increasing in Malappuram.
Suicide rate among Hindus are increasing in Malappuram. The Muslim
message is: Until you leave Malappuram district, you will not be safe.51

2.3.6. Malabar Riots

The Malabar riots or Malabar revolt which took place in 1921 in several regions of old

Malappuram (Malabar) was an important incident in the political history of Kerala.

This incident has been viewed by Hindu extremists as an event of religious fanaticism.

They call it Moplah Rebellion, which was in fact, a peasant rebellion in which

Muslims and Hindus were included. According to their views, it was a series of

communal attacks of Muslims against Hindus. An extremist Hindu website sees the

incident such a way. It says;

In 1921, present day of Malappuram district witnessed devastating

revolts and massacres known as the Moplah Rebellions killing lakhs of
innocent Hindus overnight. Through the establishment of Malappuram,
all the Hindu Majority districts in Kerala was divided in to two parts as
the Kasarcode, Kannur, Waynad and Kozhicode in the North were
separated from the districts of Palakkad, Thrissur, Ernakulam, Idukki,
51
Islamic Terrorism In India, Kerala’s Muslim Majority district Malappuram-A Mini Pakistan.
http://islamicterrorism.wordpress.com/2008/09/06/keralas-muslim-majority-district-malappuram-a-
mini-pakistan-strangling-hindus-there/, (accessed on 23 March 2013)

33
 Kottayam, Alappuzha, Pathanamthitta, Kollam and
Thiruvananthapuram in the southern part.52
A Hindu extremist writes;

The Moplahs of Malabar did not need any Pakistani inspiration when
they launched into the terrible riots of 1921 (the Moplah Rebellion)
when they, without provocation, murdered, raped, and forcibly
converted thousands of Hindus, just because of distant Turkey had
abolished the Caliphate.53

Besides the accusations of communalists, a notable historian of India, M.G.S

Narayan54 have also expressed that the history of Malabar is not free from communal

tension and the earlier history of Malabar is the testimony of Muslim extremism. He

says;

The mutineers hoped to defeat the British by working against the

nationalism of the Congress. Dr. Gangadharan’s finding that the revolt
was triggered by anti-British sentiments and not communalism is
dangerous. If we keep such fake theories even now, tomorrow will be in
danger. Such revolts may happen in future also. All Muslims are not
terrorists. But the demand for Mappila state should be opposed as the
demand for Hindu state by the RSS.55
Malabar riots have been portrayed as a communal and religious outbreak by western

writers. Stephen Frederic Dale is one of them. He portrays the Muslim community as

religious fanatic and to be militant is their cultural habit. He says; “The Islamic

community’s most prominent cultural characteristic was religious militancy”56 and he

termed the Mappila outbreak as Muslim jihÉd. According to him, it is a war for the

faith. He sees that the Moplah Riots occurred by the religious motivation of Mappilas

52
Upananda Brahmachari, Is Kerala posed as Second Kashmir in Southern India.
<http://hinduexistence.org/tag/malappuram/> (accessed on 9 March 2013)
53
Rajeev Srinivasan, Moplah Rebellion, Part II: Hindu massacred on Maraad Beach,
<http://www.rediff.com/news/2003/may/09rajeev.htm> (accessed on March 22, 2013)
54
He is a well known Indian historian, academician and former chairman of the Indian Council of
Historical research.
55
Book on Malabar Revolt released; Historians differ on the nature of the revolt.
http://twocircles.net/2009nov07/book_malabar_revolt_released_historians_differ_nature_revolt.html
(accessed May 22, 2013).
56
Dale, Stephen Frederic, Islamic society on the South Asian frontier : the Mappilas of Malabar 1498-
1922, (Oxford, England :Clarendon Press. 1980), 1

34
and further depicts that the tenets of Islam teach social violence and he writes; “British

rule left as a legacy an armed society with a militant religious ideology, a society, that

is, with the means to use violence in social disputes and a disposition to perceive

social violence as religious conflict which was sanctioned by the tenets of Islamic

Law.”57

2.3.7. Mysore Invasion

The Moplah or Mappila riots which took place in 1921 and the conquer of Hydar Ali58

and his son Tipu Sultan59 over Malabar were claimed as the historical evidences of

having had the elements of communalism and religious fanaticism among Malabar

Muslims. According to some historians, the early history of Malabar is highly

renowned for its peaceful co-existence of the Hindu-Muslim people. The relationship

between Muslims and Malabar ruler Zamorin 60 is a good example of the friendly

relationship of both communities. However, the advent of Mysore King, Hydar Ali, in

1763 in the Malabar region disturbed the peaceful atmosphere. Until the period of

Hydar Ali, Malabar was peaceful. Since the coming of Hydar Ali, the Nayars and

Hindus were persecuted and they were forced to convert to Islam.61

William Logan also described in his renowned work Malabar Manual about

the brutalities of Hydar Ali’s Military expedition.

The soldiers of Hydar Ali obeyed and executed Hydar Ali’s commands
and brutally murdered many Hindus. The cavalry of Moplah terrorists

57
Stephen Dale, 34.
58
He was the Sultan and de facto ruler of Mysore from 1762 to 1782.
59
Son of Mysore king, Hydar Ali and after the death of his father became the ruler of vast Kingdom of
Mysore.
60
Zamorin was the title name of the Malabar ruler; though each king has their own name are called
Zamorin as reverence.
61
William Logan, Malabar Manual, Translated from English to Malayalam by T.V. Krishnan,
(Kozhikode: Mathrubhumi Books, 2007), 271.

35
 came after the horse army murdered all those who escaped. Their
swords did not leave even the women and children62
Another Writer, Ravi Varma writes about Hydar Ali in his article about Mysore

invasion of Kerala,

During his southward march of conquest and plunder, Hyder Ali

allowed Ali Raja and his barbarous Mappilas to act as army scouts and
also to commit all sorts of atrocities on the Hindu population of
Malabar. The Kolathiri Raja could not offer much resistance against
the huge army of Hyder Ali which was equipped with heavy field guns.
Nothing was to be seen on the roads for a distance of four leagues,
nothing was found but only scattered limbs and mutilated bodies of
Hindus. The country of Nairs [Hindus] was thrown into a general
consternation which was much increased by the cruelty of the Mappilas
who followed the invading cavalry of Hyder Ali Khan and massacred
all those who escaped without sparing even women and children; 63

According to them, the military expedition of Hydar Ali was motivated truly by the

religion rather than political intentions. Despite political and anti-British elements

being emphasized by the early Kerala historians in Hydar Ali’s military expedition,

they wanted to ignore the truth and historical facts. So they refused to accept the

political and anti-colonial side of the Hydar Ali’s military intervention.

Writer like Suresh Babu, in his Vargeeyatha Keralathil,64 portrays Hydar Ali as

an invader and sometimes more dangerous than the colonial powers. According to

him, Hydar Ali has committed brutal massacres of Hindu Nayar society and did not

leave out even women and children. The Hindus had no room, either to convert to

Islam or to die. And he continues; “when Hydar Ali invaded Malabar, his troop

murdered many men and throughout the roads their dead bodies were laid.”65

Furthermore, Tipu Sultan, son of Hydar Ali is also considered by William

Logan and Suresh Babu as a religious fanatic who compelled the Hindus in the

62
Ibid.,
63
Ravi Varma, Tipu Sultan: as known in Kerala, <http://voiceofdharma.org/books/tipu/ch04.htm>
(accessed on 2 September, 2013).
64
G.K. Suresh Babu, Vargeeyatha Keralathil, (Kochi: Kurukshethra Prakashan, 2002), 68
65
Suresh Babu, 68.

36
Malabar region to revert to Islam. 66 Those who denied his command had been
67
severely tortured. According to them, the Military expedition and coercive

conversion of Hydar Ali and his son Tipu Sultan are the basic factors of Hindu-

Muslim aggression.68

By all these allegations on Malappuram, what would be lost to the Kerala

people is its multi-religious ambiance and peaceful co-existence culture. Therefore,

the elements that disturb the communal harmony should be identified and be rejected.

The people of Malappuram cannot be communal by these baseless allegations. In the

following chapters, the researcher answers and responds to the criticism with

historical evidences.

66
William Logan, 303, 273.
67
Suresh Babu, 75.
68
Ibid., 77.

37