Mashhoor Mullakoya Thangal and Vadakara

Mashhoor Mullakoya Thangal & Vadakara
1
Mashhoor Mullakoya Thangal and Vadakara

(History)
Malayalam Text
by: T.V. Abdurahimankutty
Translated to English by
Ashique Bin Ismail, Aluva
First edition, copy: 1000

August 2016
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MASHHOOR MULLAKOYA THANGAL

AND VADAKARA
T.V. Abdurahimankutty
Translated by
Ashique Bin Ismail, Aluva
[ Head of the Dept., Faculty of English, Ministry of Education, Oman ]
AYSHABI PUBLICATIONS
3
T.V. Abdurahimankutty
T.V. Abdurahimankutty was born on August 16th, 1949 at

Ponnani in Malappuram. His father is Mullasseri Kunhi Muhammed
Musliyar and his mother is Theruvathu Veetil Nafeesa Umma. After
schooling, he completed his education from Ponnani Teruvath Palli,
Valiya Palli, M.I.A College and Areacode S.S.A College. In 1968, he
became a teacher at Pattambi Muthuthala Vivekodayam L.P School.
He retired from the service in 2005 from T.I.U.P School, Ponnani.
He was Ponnani Municipal Councillor for 17 years. During this
tenure, he served as the Vice Chairman of the Municipal Council.
He was also the chairman of the committee in education sector,
M.I. Arabic College Secretary, Correspondent in M.I. educational
institutions, Welfare Committee Chairman of G.H.S.S, Trikkavu.
He also served as a government Hajj volunteer. He writes history
columns in many contemporary publications. He received about ten
awards both within the country and abroad for historical research
and writings. He is a member of Kerala History Research Centre.
Wife: Saheeda Mariyu. Children: Salma Jaleela, Abdul Fathah,
Shameela (Teachers), Faseela, Jaseela (U.A.E)
Address: Al Fathah
Hilarpalli Road
Ponnani South - 679586
Phone: 0494-2666948
Mobile: 9495095336
e-mail: alfaponnani@gmail.com
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Preface
T
his book is a short biography of their spiritual grace of
Vadakara; Sayyid1 Muhammed Mashhoor Mullakoya Thangal,
Sayyid Zain Hamid Cheruseethi Thangal, Sayyid Muhammed Bukhari
Muthukoya Thangal and Sayyid Muhammed Mashhoor Kunhikoya
Thangal and it also delineates a brief history of Vadakara.
In March-April 1981, I got a chance to accompany my revered
master and the most respected leader of Ponnani, Sayyid V.P.C
Thangal to the U.A.E and Oman. Before we set out for the
journey, we met the most prominent personalities of religious
and socio-political arena of Kerala to seek their blessings for a safe
journey. On that occasion, I had the opportunity to meet Marhoom
Sayyid Muhammed Mashhoor Mullakoya Thangal in person.
In the past half a century of my public life, I have had the
opportunity to meet many distinguished personalities irrespective
of their religion or class and establish strong relationships with at
least some of them. Many of them are no more in this world.
I had met Sayyid Muhammed Mashhoor Mullakoya Thangal only
once in my life, but even after 35 years, the very face which got
imprinted in the mind is still fresh in my memory. This is a gracious
blessing from the Almighty to rare graceful personalities like Sayyid
Mullakoya Thangal.
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1- Sayyid : Member of the Prophets family
The spiritual master of Sayyid Cheruseethi Thangal, the forefather

of Sayyid Sheikh1 Muhammed Mashhoor Mullakoya Thangal, is
Sayyid Abdurahman Al-Hydrose Thangal who rests in peace at
Ponnani Valiya Jarathingal. The fact that Sayyida Asma Muthu Beevi
from the same Hydrose family is the better half of Sayyid Muhammed
Mashhoor Kunhikoya Thangal, son of Sayyid Muhammed Mashhoor
Mullakoya Thangal, is testimonial to the unbroken link and bond
between Mashhoor and Hydrose family of Ponnani.
History is a reminiscence of past events. Antiques, remnants,
historical documents, researches, thesis presented at seminars,
interviews with grand sires of each locality, the memories of teachers
and leaders who led the struggles of the yesteryears are all sources
for historical writing. All these various aspects were employed in the
authorship of this book. K.N. Panicker, the famous historian is of the
opinion that even legends and myths can be used as the basis of
historical writing.
My obligation and gratitude to Sayyid Muhammed Mashhoor
Kunhikoya Thangal in providing me with the required inspiration for
authoring this work is bountiful. I express my special gratitude to
V.P. Hussain Koya Thangal (Ponnani), the brother-in law of Sayyid
Kunhikoya Thangal and a revered friend, to Sayyid Muhammed
Mashhoor Fasalkoya Thangal and Sayyid Hamid Mashhoor Attakoya
Thangal.
I extend my sincere thanks to Prof. T.B. Vijaya Kumar, President
of Kerala History Research Centre who co-operated by writing a
commendable Introduction and to grandson, Shahrukh Iqbal who
extended his support from the beginning to end; Sheeja Kaithalath
and Priya Manikandan, Alpha D.T.P staff members; Ashrafi Book
Centre & Thirurangadi Printers who completed the printing work so
beautifully and all those well-wishers.
This book is not a comprehensive historical documentary on
the subject. It is only a sign- board to more studies and researches
required in this direction. Respected readers and those who take
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1- Sheikh : Spiritual Master
a keen interest in historical writings may have many suggestions.

Please let me know your comments. This book is humbly dedicated
to Historical Kerala.
Ponnani T.V. Abdurahimankutty

16. 01. 2016
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Prof. T.B. Vijaya Kumar

President of Kerala Historical Research Society
Thrissur - 680306
Introduction
T his is the seventh book by T.V. Abdurahimankutty. The book
entitled Mashhoor Mulllakoya Thangal and Vadakara is a pointer to
the Sufi tradition of Kerala. The Sufi tradition amidst Kerala Muslims
is a topic that hasnt yet captured the attention of the historians. Ibn
Battuta, the great explorer had mentioned about the Sufi tradition
of Kazerunni Muslims. Even I. H. Qurashi had only mentioned about
Non-Urdu speaking Mussalman of South India who didnt wear
dhoti. Richard Maxwell Eaton, the famous scholar, who studied
about The Sufi Mussalman of Bijapur hadnt mentioned about Sufis
of Kerala. Even the book History of Sufism written by Atharabbas
Rizvi published in 1978 mentions only about the comments by Ibn
Battuta. After that Mashhoor Mullakoya Thangal and Vadakara by
T.V. Abdurahimankutty is one of the books which says about Sufism
in Kerala and its tradition. Abdurahimankutty is not a historian
by profession. He is but a teacher who has risen to the stature of a
historian from a common folk.
The Sufi path (Sufism) is the spiritual path of Islam. Those who
perform this path are known as Sufis. In the fundamental theological
books of Islam, it is mentioned that the archangel Gabriel came to
the presence of Prophet Muhammed and spoke about Iman1, Islam2
and Ihsan3. Among them, Sufis are subjected to divine grace through
10
1- Iman: religious faith 2- Islam: religious practices
3- Ihsan: spiritual refinement
Ihsan or Tasavvuf (spiritual refinement). The Sufi stand is that by

embracing Tariqa1 and performing spiritual refinement practices one
may raise to the sublime stages of spirituality and receive salvation.
One group of eminent scholars is of the opinion that the word
Sufi comes from the word Suf, which means cotton. The early Sufis
wore cotton clothes as a symbol of self-restraint. The name Sufi
came from this practice. Awliyya and Waliyy2 are dictions used for
Sufis.
Sufism had grown and spread far and wide after Hijri Year 500.
Sheikh Abdul Qadir Gilani is a great Sufi master who played a
major role in spreading Sufism. Ever since different streams of Sufi
Tariqa originated under the guidance of various Sufi masters, they
sprouted and spread in different parts of the world. Ahamed Kabir
Rifai, Ahamed Al Badawi, Shaduli, Muinudheen Chishti and Junaidul
Baghdadi were at the helm to lead the way. Sayyid Muhammed
Mashhoor Mullakoya Thangal of Vadakara is a great person who
followed the profound path to spiritual leadership and practiced
medical profession in keeping with the tradition. The descendants
of Thangal follow his path and keep the tradition.
The Middle Age is generally considered as the golden era of
Sufis. Philosophers like Imam Ghazali; poets like Jalaludheen Rumi
and Omar Khayyam; Muhammed Ibn Moosa Khwarizmi; eminent
scientist like Ibn Al-Haytham whose 10th centenary is being
celebrated by the U.N and Ibn Sina, the eminent medical practitioner
were deeply inclined to Sufi tradition.
Malik Ibn Dinar and his retinue who came to Kerala during the
time of the Prophet (571-632 C.E), all the Muslim missionaries and
Arabian traders who came to this land from that time, had received
sincere encouragement, respect and acceptance from the respective
Hindu rulers and locals. As a result of the generous co-operation
extended to the locals by the Arab traders and missionary groups
who annually visited Kerala, Islam started spreading in a friendly
environment. Thus it was in Kerala that Islam as a religion spread in
India for the first time.
1- Tariqa: Sufi Path 11

2- Awliyya and Waliyy: Those who are entitled for sublime positions in spirituality
Writing a history is not a big deal for those who make history.
Only they can create the real history of a society. Nevertheless, K.V
Abdurahimankutty has a tradition in writing historical works which
no historian can refute. The narration of this book is a confirmation
of the above mentioned fact. There is need for historians to become
more aware of these facts.
This book sheds light on the Sufi tradition and the history of
Vadakara. I have gained new knowledge about the subject by
reading this book. I wish he could author such books of substantial
value hereafter.
Thrissur Prof. T.B. Vijaya Kumar

15.01.2016
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Contents
1. AhalBaith .......................... 14
2. Sheikh Sayyid Muhammed Mashhoor
Mullakoya Thangal (Q.S) .................................... 15
3. Sheikh Sayyid Abdurahman Mashhoor Thangal (Q.S)............ 40
4. Sheikh Sayyid Zain Hamid Cheruseethi Thangal (Q.S) .... 46
5. Sheikh Sayyid Muhammed Bukhari Muthukoya
Thangal (Q.S) ................................................... 59
6. Kuriyadi Thayyetham Thengil Sadat
Makham Vadakara ................................ 66
7. The Path of Qadiriyya Tariqa ........................ 71
8. Sheikh Sayyid Muhammed Mashhoor
Kunhikoya Thangal (T.U) Karimpanapalam ..................... 74
9. Vettom Pokkiriyakam Ancestral House Ponnani .................. 80
10. References .................................... 86
11. Name and Fame ......................... 87
12. Kadathanad- A journey down the time-line .................. 89
13. Karimpanapalam ...................... 94
14. Vadakara- Memories of Bygone Days ............... 96
15. Vadakara in Hamiltons View ................. 102
16. Kunhali Marakkar ................................. 104
17. Hyder Ali, Tipu and Kadathanad ........................................ 107
18. Land Transport and Water Transport ................................. 111
19. Iconic Pillars of Religious Fraternity ................................. 113
20. Kerala and the Religious Campaign of Islam ..................... 118
21. Education in Malabar ...................... 123
22. Vadakara Before and After Independence .......................... 127
23. References ............................................. 128
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AhalBaith
Prophet Muhammeds genealogy and family are generally
described as AhalBaith. Though scholars have different views about
the extent of AhalBaith, the five great souls Prophet Muhammed
(S1), Ali Bin Abi Talib (R2), Fathimath-ul Zehra (R), Imam Hassan (R)
and Imam Hussain (R) and their genealogy are better known as
AhalBaith. Many great beings like Gauz3, Qutub3, Awliya3, eminent
scholars and social leaders were born in this tradition. To love the
descendants of this tradition that would exist unto the very end of
time is a part of Iman.
The couple, Ali and Fatimah had five children named Hassan,
Hussain, Muhsin, Zainabul Qubra and Umul Kulsu. Among the
siblings Muhsin died very young. Prophet Muhammed (S) proclaimed
that unto you I entrust with Allahs holy book Quran Sharif and my
family and their descendants. He prayed to Allah that I love both
these children Hassan and Hussain and may your love be with these
children and all those who love them.
By referring to the verses of Holy Quran that I ask nothing from
you but to love Prophets family, Sahabha4 enquired Prophet, who
his family is. To this he answered, by his family Quran meant Ali,
Fatimah, Hassan and Hussain.
Hassan and Hussain are heavenly dwellers. Those who liked
AhalBaith are my friends and those who disliked them are my
enemies, said the Prophet.
1- S: Peace be upon him 14 2- R: one who has the satisfaction of God

3- Gauz, Qutub, Awliya: Names of positions held by Sufis
4- Sahabha: Disciples of the Prophet Muhammed
Sheikh Sayyid Muhammed Mashhoor 1
Mullakoya Thangal (Q.S )

S heikh Sayyid Muhammed Mashhoor Mullakoya Thangal of
Vadakara was a great personality who had made an everlasting
impression on Spirituality and Medical Care both within and outside
Kerala. His full name is Sayyid Muhammed Mashhoor Mullakoya
Thangal Burairi. He was born to Sayyid Abdullah Mashhoor
Kunhikoya Thangal and Sayyida Amina Aatta Beevi, born to the
couple Abdullahil Hydrose of Hydrossia Sayyid family from Aden
and Aanantavida Sayyida Imbichi Beevi. He was born on Saturday,
March 4th 1882 C.E (A.H 1299, Rabi-ul-Akhir 13) in his ancestral
house called Aanantavide located at Thayengadi in Vadakara.
Vadakara is known as Buraira in Arabic. Since the word Buraira is
fixed to his name, he is also known by the description Burairi.
Sayyid Mullakoya Thangal is the only son born from the
second marriage of Sayyida Amina Atta Beevi and Sayyid Abdullah
Mashhoor Kunhikoya Thangal. Both the couple have had children
from their previous marriage. Sayyida Khadeeja Beevi, Abdullah
Mashhoor Kunhikoya Thangals daughter from his first marriage,
Sayyid Ahamed Kunhikoya Thangal, Sayyida Suhara Muthu Beevi
and Sayyida Mulla Beevi, children of Sayyida Amina Aatta Beevi
from her first marriage had shed their mortal coil much before.
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1- QS : One who is purified by God
The final resting place of Sayyid Muhammed Mashhoor Mullakoya

Thangal, Masjidul Husna Makham1, Thayengadi, Vadakara.
Mashhoor Qabeela2 has a prominent place among the Sayyid
genealogy of Kerala. It traces back and joins with the descendants
of Sayyid Muhammed Mashhoor of Yemen. Mashhoor Qabeela is
known by the name Aalu-Mashhoor. Mashhoor is also described
as Majdhoob: When the divine presence pervades in ones worship
and practices, self realization happens. The expression Majdoob
denotes this state of Mashhoors being.
Sayyid Mullakoya Thangal had grown up with a graceful
disposition. His birth imparted inexplicable relief and satisfaction to
his parents who were enduring the hardships of life day and night.
The words that he uttered were pristine and innocent. Great
optimism, truthfulness, noble character, obedience, compassion,
kindness, tolerance, modesty and maturity beyond his age were the
attractive attributes which Sayyid Mullakoya Thangal had grown up
with. These adorable qualities ingrained in him were reflected on
every life situation from childhood to youth and thereafter.
1- Makham : tomb 16
2- Qabeela : tribe
In his younger days, he didnt have much formal education. One

day while he was attending Othupalli, he showed some laxity due
to a particular reason and returned home not to continue with
his studies at school anymore. This worried his most affectionate
mother who had taken some slight disciplinary action against the
child. His father, on his returning home saw that his child was in
pain. He asked the mother not to mete out any sort of punishment
either by word or deed to the child in the name of studies, for he
would acquire everything that is needed when time comes.
After that incident, she never compelled or chided her son;
thereafter, he didnt go to school in pursuit of knowledge. Time
had proven the far-sightedness of his fathers words. Everything
required was gathered in full measure- knowledge and wisdom
came in search of him. His knowledge was befittingly used in all
situations. Right from the childhood many such incidents had been
evident in various stages of his life.
When he was nine years old, his most beloved father, Abdullah
Mashhoor Kunhikoya Thangal passed away on Eid-al-Adha Day on
Thursday, July 16th 1891 C.E (A.H 1308 Dul Hajj 10). His final resting
place is Thayengadi Makham. After his fathers demise, he was
completely left to the care of his mother.
At the age of 17, he was entrusted with the responsibility of
his family. Accordingly, he took up medicine as a profession for
livelihood. Soon he honed great skills and excelled in his profession
as a physician in Ayurveda. He procured government registration
and accreditation. His complete mastery over renowned texts
on Medical Science, the knowledge that he gained from the
practitioners of traditional medicine and his understanding about
the most valuable and rare practices of Siddha Vaidya, gradually
earned him fame on a local and global platform.
Patients who failed to convalesce after trying traditional medicine,
or had been given up by skilled doctors of modern medicine as a
hopeless case, took refuge in Sayyid Mullakoya Thangal. The news
about the complete recovery of such patients spread far and wide.
17
Thus patients from near and distant lands came for Thangals
treatment and got convalesced. This has become a regular
happening.
Once a lady from an affluent North Malabar family approached
doctors for an illness and was diagnosed with traces of cancer. Being
rich the family took her to Mumbai for better treatment. They got
her admitted in specialty hospital. The medical report confirmed
the diagnosis of the doctors who had treated her initially. They
continued the treatment but in vain. There was no improvement
in her condition. Soon she was brought back home to the entire
desperation of the family. On that occasion, they came to know
about Sayyid Mullakoya Thangal. Without further delay, the family
approached Thangal and explained their plight. Without much
diagnosis, prima facie, Thangal said that her disease was not cancer.
Though hesitant at first, the family was prepared to stick to his
treatment. In a few days she was rejuvenated. Thangal instructed the
family to refer her to the same hospital in Mumbai where she had
her treatment. To their utter disbelief, she was diagnosed with no
traces of cancer. The overjoyed family returned home and expressed
their deep gratitude to Thangal with over pouring eyes. Many such
incidents took place in his life.
He got married at the age of twenty five. His better-half, Sayyida
Kunhatta Beevi was the daughter of Sayyid Abdullah Koya Thangal
of Sakkaf Sayyid family of Thayengadi, Vadakara and the niece
of the renowned Sufi, Sayyid Aattakoya Thangal of Valanchery,
Kottappuram. Of that conjugal relationship were born four children;
two daughters by name Sayyida Imbichi Beevi, Sayyida Koyamma
Beevi and two sons called Sayyid Kunhikoya Thangal and Sayyid
Attakoya Thangal but the siblings had lost their mother, Sayyida
Kunhatta Beevi when they were still young. The siblings were left
to the care of the Thangal. The following few years were a turning
point in his life; he used to indulge more in contemplation and self
reflection intended for self-realization. He was passionately seeking
spirituality.
18
On that occasion, he used to go to places and participated

in spiritual activities along with his beloved friend and scholar,
Veliyankode Sayyid Muthunnikoya Thangal.
His impassionate longing for spiritual evolution, inherited from
his own lineage found proper flourishing ground in Sufi Tariqa and
was attracted to this spiritual path when he was in the prime of
his youth. It was Sheikh Khalid Ibn Hassan Sadiqul Yemeni, the
chief disciple of Bukhari Sheikh who enlightened Sayyid Mullakoya
Thangal about his master.
Years later when Sayyid Bukhari Muthukoya Thangal alighted at
Vadakara, Sayyid Mullakoya Thangal had the chance to meet him
in person. That meeting was of profound significance, because the
disciple fathomed the depth of the masters inward knowledge
and the master had the perception about the disciples inherent
potential to divinity that is yet to blossom in fullness. The sacred
sage instantaneously perceived that the disciple would evolve and
reign in the realm of spirituality in years to come. When young
Sayyid Mullakoya Thangal came to the abode of the master for the
first time, Sheikh Khalid who always accompanied his master, was
present there.
Pointing to Sayyid Mullakoya Thangal, Khalid Sheikh enquired his
master whether he knew him. To this master answered with a lovely
smile, Yes, I do. He is our Sayyid Mullakoya Thangal. Hearing this
reply Sayyid Mullakoya Thangal was astonished for they had never
met before in life.
Then the graceful sage said, Son, as you tread the path instructed
by me, you would have hardships to face. You would be subjected to
the wrath and tough resistance from the locals as well as your kith
and kin. What would you do then?
I am ready to endure all hardships. I have the prayers and
blessings of my most revered master and that alone would be
sufficient for me, replied Sayyid Mullakoya Thangal.
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Sayyid Mullakoya Thangal who had been steadfast in

religious practices became more assiduous in austerities after
the master-disciple relation was well established. Gradually, his
days and nights were spent in deep spiritual contemplation. He
became the custodian (Murabbi1) of the spiritual orders (Tariqa) viz.
Qadariya of Gauz ul Aalam Sultan Abdul Qadir Jilani, Rifai Tariqa of
Sheikh Ahamed Kabir Rifai, The Chisti Tariqa of Kwaja Moinudeen
Chisti, Tabaqathiya Tariqa of Sheikh Badiudeen Tabaqathi and
Zuharawardiya Tariqa of Sheikh Shihabudeen Zuharawardi.
Even after the demise of Sheikh Bukhari, Sheikh Khalid used
to visit Vadakara. During those visits his relationship with Sayyid
Mullakoya Thangal helped him to gain spiritual and scientific
knowledge. Sheikh Khalid and his dependents addressed Sayyid
Mullakoya Thangal as Sheikh Thangal out of their immense respect
for him. Sheikh Khalids final resting place is Purathaapalli Makham
in Androth Island.
On his entry into the spiritual path, as expected, he was
chastised, ridiculed and instigated by his relatives and friends.
Ignoring everything he went forward resolutely. In that crisis, the
positive approach of his mother and well-wishers were his sole
consolation. As the opposition became severe some of his followers
were physically injured. Gradually many of his relatives kept away
from him.
Given in to his mothers compelling advice, he entered into a
re-marriage after fourteen years. Thus he got married to Sayyida
Aysha Aatta Beevi, the daughter of Sayyid Ibrahim koya Thangal, a
native of Karakkad Puthiyapurayil Sheikh Abubacker Qabeela and
Tharammal Sayyida Koyamma Beevi. Sayyida Aysha Aatta Beevi was
the grand-daughter of Thangals fathers sister.
Of this conjugal relationship were born five children; Sayyid
Hamid Mashhoor Muthukoya Thangal, Sayyid Muhammed
Mashhoor Kunhikoya Thangal, Sayyid Mashhoor Pookoya Thangal,
Sayyida Fathimathul Zuhra Imbichi Beevi and Sayyida Aysha Beevi.
Of the siblings Sayyid Mashhoor Pookoya Thangal departed when
he was young.
20
1- Murabbi : one who holds the highest position in spirituality
Sheikh Thangals mother and brothers lived with his family in the
house where he was born and brought up. After his marriage he
purchased a piece of land with a house in the vicinity of his ancestral
house. Then he shifted to the new house along with his mother
and family. His mother Sayyida Amina Aatta Beevi passed away on
Saturday, 17th August 1940 (A.H 1359 Rajab 12). Her final resting
place is at the burial ground in Thayengadi Sheikh Juma Masjid.
He bought his ancestral house, on which he had a right, after
paying an appropriate amount of money to all legal heirs. He
demolished the building and constructed a Grand Mosque in its
place.
On Sunday, August 6th 1967 (A.H 1387 Rabi-ul-Akhir 29) the
mosque was opened for worship with the Mid-day prayer (al-
Zuhr) lead by Sheikh Thangal in the presence of a huge gathering
comprising of disciples and prominent men among citizenry. The
media covered this inaugural ceremony with great importance. This
mosque is the well-known Masjidul Husna; years later set as the
final resting place of Sayyid Mullakoya Thangal and his wife Sayyida
Aysha Aatta Beevi.
His enemies conspired overtly and covertly against him.
Sometimes even his relatives were pawned in moves against him.
His adversaries filed a case in the court disputing his ownership of
Cheruseethi Thangals Makham and the property adjacent to it. As
the circumstances became more unfavourable he left the house
in Thayengadi and moved to Baithul Ayshabi at Karimpanapalam,
Vadakara on Thursday, January 31, 1974 (1394 Muharram 7).
The petition, however, was based on weak arguments over
Sheikh Thangals permanent ownership of the Makham, the final
resting place of Cheruseethi Thangal who was his grand sire. The
possession and ownership of the Makham and everything about it
were inherited by the male descendants of Cheruseethi Thangals
lineage. However, this legally accepted practice was broken in
between due to some special circumstances.
21
On February 26, 1879 a judgement given by the North Malabar

District court made a settlement regarding this case in the life time
of Sheikh Thangals father, Sayyid Abdullah Mashhoor Thangal. The
court, after a careful scrutiny of the hereditary lineage of Cheruseethi
Thangal from the time he came from Hadhramaut and settled in
Vadakara, spanning over five generations in two centuries, gave the
verdict that Sayyid Abdullah Mashhoor Thangal undoubtedly is the
rightful owner of the Makham and everything about it.
After the demise of Sheikh Thangals father, the Makham and
its affairs were undertaken by Sheikh Thangal. His adversaries with
vested interests once again declined his legal ownership and started
to contrive against him, which paved the way for fresh litigation filed
against him. This case was finally settled on August 17, 1982 with the
verdict from the Honourable High Court of Kerala in favour of Sheikh
Thangal. The court ascertained the ownership of Sheikh Thangal
over the Makham and its property as absolute. In the judgement,
the court had chiefly considered the ruling given by the Sub Court of
North Malabar District in the year 1879.
The court instructed that a copy of this case should be retained
in the Archaeological Department of Kerala government. The media
published the courts judgment with great importance.
22
News report
A judgement that sighted the insight

Our correspondent
Kochi: The case fought by the with Arabs, Justice K. Sukumaran

Thayengadi family of Vadakara agreed with Dr. Johnson that
for the ancestral property had a beautifully formed hand is a
prompted the High Court to turn necessary asset for a copy writer
the dusty leaves of history. (Gumasthan).
Sayyid Mullakoya Thangal is the Justice Sukumaran expressed
latest link in a family tradition since his regret for the deteriorating
Cheruseethi Thangal had arrived historical documents in the sub
and started living in Vadakara. court due to non- availability of
space, and no necessary steps
Though the appeal given
being taken to protect them in a
against the verdict that was
proper manner. History sleeps
in favour of Sayyid Mullakoya
in them and they have insights to
Thangal from the Sub Court was
yesterdays.
declined by Justice K. Sukumaran,
the century old documents The court expressed its hope
scrutinized by the court paved the that the government would take
way for an exhaustive judgement. necessary steps to protect these
documents and subject them
A judgement related to this
for research instead of letting
house from North Malabar District
them get destroyed without
Court given on February 26,
anyone noticing it. A copy of the
1879 by the then District Court
judgement should be send to the
Judge, J.W. Read, was given as
Chief Secretary, stated Justice
a submission to this case in the
Sukumaran.
Honourable High Court. This
judgement sheds light on the (August 18, 1982-
relationship between Arabs and Malayala Manorama)
Malabar from an early time.
On seeing the attested copy of
Reads judgement that included
information about the matrimonial
relationships as well as others like
the relationship Kerala have had
23
With the change of residence to Bythul Ayshabi House,

Karimpanapalam, people thronged his place in great numbers.
They came seeking solutions for their problems at the feet of Sayyid
Mullakoya Thangal. His consoling words relieved them of their
pain and they returned in contentment and peace. Many seekers
in pursuit of a spiritual master and guide came from far and wide
places for his blessings.
His dissemination of knowledge was not in the form of lectures
and discourses rather he elicited questions from the audience on
fundamental and necessary disciplines of knowledge. He replied
to them with composure in interactive sessions. The quest for
knowledge usually begins with questioning and exploration. He
was contented with explorative mode of learning; therefore, he
encouraged the audience to ask questions in plenty.
Even to the most complex and in-depth questions, he answered
with ease and spontaneity. His simple and short style of answering
was mesmerizing. In a few words his discourses would touch the
various facets of knowledge.
He cleared the doubts of the audience with his words and with
answers to questions which were hidden and private. They were
explanations for the doubts of many who sought for an answer for
long. During the time of knowledge dissemination the attention of
the audience was focused on Sheikh Thangal.
It was a usual practice for some strange visitors from far off places
to have short private meetings with Thangal and return immediately,
and others who spend days on end in his holy presence.
Some disciples grew curious over this collected incredible
information. The visitors were scholarly men or siddhas mostly from
Malaysia, Burma, Sri Lanka, Syria and Egypt etc. who visited Sheikh
Thangal for receiving some rare and precious knowledge.
Natives and foreigners, rich and poor, scholars and laymen,
labourers and land lords, teachers and students, judges and lawyers,
university professors and principals and other prominent figures
came to his holy abode irrespective of religious and class distinctions.
24
He disliked indulging in activities that would undermine the

self-esteem of a person. For mistakes and shortcomings, he never
reprimanded or admonished anyone in public. His innocent and
serene dealings attracted everyone.
He made people aware about their failures in the sweetest
manner without others noticing it. In his august gathering, he
discouraged the temptation for correcting flaws, on the spot, in
oration or recitation.
Out of ignorance even if someone behaved rudely or
disrespectfully to him, the tolerance he had shown them was
exemplary. He advised to forgive others at their failures.
Sheikh Thangal was a versatile genius, a scholar and a luminary
in the realm of spiritual knowledge. In mental courage and virtue his
life is an exemplary model.
One day as Sheikh Thangal was imparting inner knowledge to a
solemn gathering in an overcrowded room, people were standing at
the door without a place to sit. They were carefully attending to the
words, when a woman came and started saying something through
the window. Since she couldnt see him, she caught the window
grill and stood on her toe. Pointing her right hand to Sheikh Thangal
through the window, she started complaining rudely.
Her rude manners, gestures and tone made those sitting inside
the room feel awkward. She continued her impudence in ignoring
the silence in the presence of Sheikh Thangal who was disseminating
knowledge on serious issues. Many lost their temper. Noise of
discord set in and the audience started murmuring.
If this situation had happened elsewhere, she would have surely
been asked to get out. Instead, much to the amazement of the
audience, the revered master with overwhelming patience and
generosity, smiled pleasantly to the woman and answered her in
a few words. She was satisfied and returned. This greatness of his
character- composed and matured behavior could be seen in many
incidents.
25
His wife, Sayyida Aysha Aatta Beevis each move was in

accordance to Sheikh Thangals position and manners. Grasping the
massiveness of Sheikh Thangals followers and relatives, her attitude
and dedication in molding the home environment was adorable. She
made suitable arrangements for hundreds of disciples who came
to his gathering. Sayyida Aysha Aatta Beevi was vigilant in serving
Sheikh Thangal ignoring her own illness.
Even being a centenarian, Sheikh Thangal lived a life of good
health for his age. Even though he had occasionally experienced
ailments natural to old-age, he was never affected by any serious
health problems.
Meanwhile, in June 1982, his speech and right hand and leg
movement got slightly impaired. By the end of June 1982 signs
of arthritis began to appear. While this state of illness continued,
Sayyida Aysha Aatta Beevi unexpectedly departed from this world
on Tuesday 6, July 1982 (A.H 1402 Ramadan 14) shortly after the
sunset. Her demise deeply wounded Sheikh Thangals dependents
and disciples. On the following day, this noble wife was buried in
Masjidul Husna Makham amidst a large crowd.
Soon after, arrangements were made for Sheikh Thangals
treatment. His disciples were ready to do everything for the
treatment. He was diagnosed in the most modern ways in Medical
Science by eminent doctors. Since they found nothing serious, some
medicines were prescribed for his health.
On October 17, 1984 (A.H 1405 Muharram 21) Wednesday,
the renovation of Sheikh Bukhari (Q.S) Thangals Makham was
completed. The renovation of Hijarathul Mubeen Juma Masjid at
Karimpanapalam was completed and opened for prayer on Thursday,
August 6, 1987 (A.H 1407 Dul Hajj 10)
Mosques and spiritual centres were built at many places with
his effort. Sheikh Thangal composed Mashhoor Muhiyadeen ratib
himself.
26
In the beginning of the year 1987, old age ailments and tiredness
started increasing in him, but he continued to listen to the woes
and pleas of his disciples and dependents till the end of October by
regulating time. He used to console and send them back. In spite of
his tiredness he continued disseminating knowledge to his disciples.
His food habits were not according to his physic but it was very
moderate. Owing to illness more restriction was brought on food
consumption.
In the last week of October (1408 beginning of Rabi-ul-awwal)
the existing daily routine began to change. His health gave way to
disease. Instructions went to relatives and friends to come to him.
All came without delay. Sheikh Thangal woke up and sat down;
addressing them he gave some instructions and advice. I am
bidding farewell to this place. Everyone must live in mutual love,
co-operation and harmony and that is what I like. Though many
broke down in tears with a heavy heart, Sheikh Thangal consoled
them with a smiling face.
At this juncture, his dependents and disciples occasionally
prompted him to have some food. He told them, You must give me
food only if I ask you for it. Please do not compel me to have food.
You dont know about my condition. Since then, they gave up their
attempt to do so. After that, he asked for food once or twice and
was given accordingly.
People used to visit him continuously. Everyday visitors came
in large numbers. Many spent days on end in his abode or in the
vicinity. Anxiety and turbulence reflected on everyones face. Sheikh
Thangal continued in a state of rest as if he was in a slumber. On
the contrary, there seemed to be a change in the existing situation
on Friday, 4th December. That day visitors came more than on
usual days. All who beheld him became extremely anxious but at
the same time there were moments of relief as well. He observed
everyone with open eyes. As a result, those who saw him on that
day returned with happiness. After many days, the experience of
having found Sheikh Thangal in that state, gave joy and peace to
everyone who saw him on that day.
27
On 5th December 1987 (1408 Rabi-ul-akhir 13) Saturday at 5

Oclock in the evening that divine soul departed from this world.
His demise was on his birthday which is indeed a rare fortune. His
final resting place is Masjidul Husna Makham which was built after
demolishing his ancestral Aanantavide house where he was born.
His demise was on the same day of the demise of Sheikh Muhiyadeen
in whose name Sheikh Thangal conducted Aandu Nercha(Uroos
Mubarak) every year.
On hearing the sad news disciples, relatives and thousands of
others from all parts of the land thronged the masters house at
Karimpanapalam. Early next morning the same situation continued.
The media covered the news with great significance. By Sunday
afternoon the entire place was flooded with people and vehicles.
Prominent men of the society paid homage to the Janaza1. Disciples,
dependents and thousands of others participated in the funeral
procession to Thayengadi.
Kozhikode Valiya Qasi2 Marhoom Sayyid Ahamed Shihabudeen
Imbichi Koya Thangal and Panakkad Sayyid Hyderali Shihab
Thangal led the funeral prayer at Hijarathul Mubeen Juma Masjid,
Karimpanaplam at 5 O clock in the evening. A massive crowd
comprising of disciples, relatives and the general public at large took
part in the funeral prayer. After the prayer his holy physical body was
buried next to his wife, Sayyida Aysha Aatta Beevi in Masjidul Husna
Makham.
The Family of Sheikh Thangal

Sheikh Thangal begot two sons and two daughters from his first
wife Sayyida Kunhatta Beevi. Out of four children, excluding Sayyida
Koyamma Beevi everyone died much early. Sayyida Koyamma
Beevi got married to the son of Thayyil Sayyid Attakoya Thangal,
Sayyid Cherriya Mullakoya Thangal who was a noted public figure
of Vadakara. In 1952 Sayyid Cheriya Mullakoya Thangal and in 1991
his wife Sayyida Koyamma Beevi passed away. Both of them rest in
peace at the burial ground in the premises of Thayengadi Makham.
1- Janaza : Holy physical body 28

2- Qasi : a high priest
After the demise of his first wife, Sheikh Thangal begot five
children from his wife Sayyida Aysha Aatta Beevi, three sons and two
daughters. Of the siblings, Sayyid Mashhoor Pookoya Thangal died
young. Sayyid Hamid Mashhoor Muthukoya Thangal, Sayyid Abdulla
Mashhoor; called Sayyid Muhammed Mashhoor Kunhikoya Thangal
were the sons and Sayyida Fathimath Zuhra Imbichi Beevi (N.M1),
Karimath2 Sayyida Aysha Beevi (N.M) were the two daughters.
The elder son Sayyid Hamid Mashhoor Muthukoya Thangal and
the second son Sayyid Muhammed Mashhoor Kunhikoya Thangal
received the ancestral right to Tariqa (path of Sufi Order) from their
father Sayyid Mullakoya Thangal and they give disciplehood to
those who seek the spiritual path. All those activities undertaken by
Sayyid Mullakoya Thangal like offerings, protection of mosques and
Makhams are carried out by the two sons very well.
Sayyid Muthukoya Thangal lives in his house at Edodi, Vadakara
with his wife and children. His wife is Sayyida Sheikha Beevi.
Sheikha Beevi is the daughter of his uncle Sayyid Zain Koya Thangal
of Thekkemalikapurayil Sheikh Abubacker Qabeela and Othoyoth
Sayyida Koyama Beevi of Sayyid family residing near the ancient
mosque at Nadapuram. Sayyid Muthukoya Thangal admirably
conducts the affairs of Masjidul Husna built by Sheikh Sayyid
Mullakoya Thangal and the Makham adjacent to it. He is involved in
issues related to public affairs as well.
Following the footsteps of his father the second son Sayyid
Kunhikoya Thangal is engaged in medical profession and resides in
the house at Karimpanapalam. He married Sayyida Asma Muthu
Beevi of a renowned Sayyid family in Ponnani. She is the first
daughter of Valiyajarathingal Sayyid Muhammed Hydrose Kunhikoya
Thangal and Sayyida Mulla Beevi Sahreefa of another well-known
Vettom Pokkiriyakam family of Ponnani.
The elder daughter Sayyida Fathimath Zuhra Imbichi Beevi was
married to Sayyid P.M. Pookoya Thangal of Panakkad Shihabudeen
family. He was the nephew of the famous Panakkad Sayyid P.M.S.A
Pookoya Thangal. The family is residing in their house at Edodi,
29
1- NM : their grave is sanctified by spiritual light 2- Karimath: One who has greatness in her
Vadakara. Sayyida Imbichi Beevi passed away on May 18, 2015

(1436 Rajab 30). She lies to her final resting place in Masjid ul Husna
Makham next to her father, mother and her daughter, Sayyida
Bushra Beevi who passed away earlier. Sayyida Imbichi Beevis
husband Sayyid P.M. Pookoya Thangal passed away in 1994. His final
resting place is the burial ground of Panakkad Sayyids.
The second daughter Karimath Sayyida Aysha Beevi was
born on Saturday, the first of Rabi-ul-Akhir in 1374 Hijri year (27
November, 1954). Her speech, action and life resonate the meaning
of Majdhoob, another name of Mashhoor Qabeela. Experiences
recount that many things formed in her subconscious mind, when
expressed came true.
Her deeds, words and expressions evoked awe and wonder.
She reigned in the highest order of spirituality from whom many
supernatural wonders had happened. Many bore witness to such
incidents. She continued in this state till the end of her life.
On January 12th, 2016 (A.H 1437 Rabi-ul-akhir 1) Tuesday, she
departed from this world. Her demise was on the same day of her
birth. She lies in her final resting place in Thayengadi Masjidul
Husna Makham next to her father. Her greatness is magnified in the
fact that she had departed in the very same holy month in which her
venerated father, Sayyid Muhammed Mashhoor Mullakoya Thangal
and Sheikh Muhiyadeen Abdul Qadir Jilani shed their mortal coil.
A moulid1 in her name was written by P.T Abubacker Moulavi,
Ottapalam and a mala2 extoling her life and miracles was compiled
by Moidu Master Vanimel.
Miraculous powers
The term Waliyy is coined from its Arabic root word Wilayath.
Waliyy means people who are close to God. Different supernatural
powers appear in various ways, from sublime souls, who have
reached spiritual heights through the purity of their life. Many such
things have been said or recorded about Sayyid Mullakoya Thangal.
30
1- Moulid : Verses written in praise of a great spiritual being.
2- Mala: Verses of praise
Thangal could speak the private aspects of his visitors who

approached him with different problems, even before they said
anything to him. It is recorded that he often explained the visions
that people had in their dream. Many childless couples were blessed
with children on account of his prayer.
One of his disciples explained how Thangal had once appeared
before him when he sat in meditation before the pulpit (mimber) of
a mosque after the morning obligatory prayer.
In another incident a merchant went to Kannur for selling
pepper. He had complete faith in Sheikh Thangals extraordinary
powers. While he was returning home alone, with an amount of
money from the business, a group of bandits followed him in the
darkness of the night. Shuddering in fear he ran to the roof top
of a nearby mosque and hid himself for safety. The bandits who
followed him continued to bother him. No way out, in desperation
he yelled Ya Gauz Muhiyadeen and jumped from the mosques
top. Much to his surprise, he felt no pain or bruise. Getting up on
his feet he saw the pleasant sight of Sayyid Mullakoya Thangal and
his retinue walking along with a big lamp. He accompanied them to
the next street. Reaching there, he turned around and looked but
there was no one in the street. He got on the next bus to his native
place and continued the journey. He reached home safely. Next day
morning he went to Sheikh Thangals holy presence and explained
what had happened. To this Thangal said, They are all within the
super natural powers of Gauz ul Aalam Muhiyadeen Sheikh, the
king of Aarifs1.
On another occasion one of Sheikh Thangals dependents rented
his house to a person. At the end of the contract period, he asked
the man to vacate the house. At this the tenant not only abused
him but also tried to inflict physical injuries through gangsters. With
no way out to resolve the problem he came to Sheikh Thangal and
explained his plight. Sheikh Thangal said, Surely God would help
you. I would send someone with you as a mediator to talk on your
behalf, if the case is still not settled then surely Gods army would be
sent to your aid.
31
1- Aarif : One who has spiritual knowledge
In response to Thangals instructions, both of them mediated a

talk with the tenant but he didnt budge an inch from his previous
stand. As they were talking, buzzing of bees was heard at a distance.
Out of the blue came a swarm of bees, the crowd split apart and
ran hither and thither in panic. On the backdrop of this unnatural
happening, the mediators asked the person to vacate the house,
subsequently the problem was solved.
Many years ago, two men from the Kurnool district of Andhra
Pradesh came to the holy abode of Sheikh Thangal. One was a school
teacher and another was a college lecturer. Hitherto they didnt
have any relationship with Kerala. In the middle of a conversation
when one of the visitors was asked about the cause of their arrival.
His explanation was truly amazing.
Some years back I had a dream. I saw a man with extraordinary
dispositions. I was immensely influenced by the vision and became
anxious to meet the person and know his whereabouts ever since
then. Accidently, I got some clues from a person and reached here.
When I came here, the same person of my dream in the same attire
was in front of me. Pointing to some portals in the surroundings he
said that he had seen all those in his dream.
My satisfaction to behold Sheikh Thangal and to fulfill my goal
is boundless. The visitors spent a few days there and returned
after receiving advice and guidance from Sheikh Thangal to their
entire spiritual contentment. A eulogy, five-baith1 Mashhoor Moulid
in the name of Sayyid Muhammed Mashhoor Mullakoya Thangal
is compiled by P.T. Abubaker Moulavi of Ottapalam and another
three-baith Mashhoor Moulid was prepared by Sheikh Thangals
son Sayyid Muhammed Mashhoor Kunhikoya Thangal. The great
poet Moidu Master Vanimel had eulogised the miracles of Sheikh
Thangal in his compilation Mashhoor Mala.
32
1- Baith : poetry of praise
33
34
Sheikh Sayyid Mullakoya Thangals Mashhoor Qadiriyya

Tariqa lineage
1. Sheikh Sayyid Muhammed Mashhoor Mullakoya Thangal (Q.S)
2. Their Sheikh, Al Arifubillah Noor-ul Muwahideen Sayyid
Muhammed Bukhari Muthukoya Thangal (Q.S)
3. Their Sheikh, Sayyid Shiekh Muhammed Jalaludeen Bukhariyyil
Qadiri [Sayyid Bukhariyyil Qadiri](R)
4. Their Sheikh, Sayyid Sheikh Muhammed-ul Qadiri [R]
5. Their Sheikh, Sayyid Qutub Zaman Yousaf-ul Qadiri [R]
6. Their Sheikh, Al Arifubillah Hamid-ul Qadiri [R]
7. Their Sheikh, Sayyid Ahamed-ul Qadiri [R]
8. Their Sheikh, Al Arif-Billah Sayyid Yousaf-ul Qadiri Ibn
Sayyid Muhammed Qasim [R]
9. Their Sheikh, Sayyid Abdurahman [R]
10. Their Sheikh, Sayyid Muhammed [R]
11. Their Sheikh, Sayyid Hussain [R]
12. Their Sheikh, Sayyid Ali [R]
13. Their Sheikh, Sayyid Ahamed [R]
14. Their Sheikh, Sayyid Salih [R]
15. Their Sheikh, Sayyid Thaha [R]
16. Their Sheikh, Sayyid Yaseen [R]
17. Their Sheikh, Al Alimul-Allamah Sayyid Sharafudeen [R]
18. Their Sheikh, Sayyid Thajudeen [R]
19. Their Sheikh, Al Fakheer Sayyid Noorudeen [R]
20. Their Sheikh, Al Arifubillah Sayyid Jalaludeen [R]
21. Their Sheikh, Sayyid Zainul Abid [R]
35
22. Their Sheikh, Alhadi Sayyid Shiekh Shamsudeen Nasri [R]

23. Their Sheikh, Hafiz Abdurasaque [R]
(He was a great scholar, the most renowned among Gauz ul
Aalams children. Gauz ul Aalam himself was his teacher. He
is a famous Faqih1 of Hambali Madhab2 who was educated
under different teachers. He was a man of great endurance,
generous, cautious and an ardent worshipper. He had a deep
knowledge in Hadiz. He was the beloved son who had emulated
Gauz ul Aalams work Fatheh-al-Ghaib.He was born in Hijri
year 528, Dul Qadah and he departed in 603 Shawwal. His
tomb is situated at Baabul Harb in Baghdad. )
24. Their Sheikh and Father ASheikh Qutb Al-Akthab Gauz ul
Aalam Muhiyadeen Abdul Qadir Jilani [Q:S]
(born in Hijri year 470 in Jilan. Departed in 561 Rabiyul Akhir 11
C.E 1077-1165)
25. Their Sheikh, Sayyid Abu Sayeed Ibn Aliyyil Mubarakil Maqsumi [R]
(He was the spiritual master of Mohiyudeen Sheikh.
He departed in Hijri year 513 in Baghdad. He was
laid to rest next to the tomb of Imam Ahamed (R)
26. Their Sheikh, Hazrat Sayyid Abul Hasani Aliyyil Kurashiyyil

Mukkari (Hankhari) [R]
(He was born in a place called Hangar, Mosul in Iraq in Hijri
year 409 (1018 C.E). He was a multifaceted scholar. His demise
was on the 1st of Muharrum in Hijri year 486 (February 1, 1093
C.E) in Baghdad.)
27. Their Sheikh, Hazrat Qutub ul Awliya Sayyid Abul Farahi
Muhammedutharthusi [R]
(He was born in Syria. He was a great being who held a sublime
everlasting graceful position in the path of spirituality. He
departed on Shaban 3, Hijri year 447 (October 28, 1055 C.E).
He was laid to rest at Tartus in Syria.)
36
1- Faqih : a scholar in Islamic jurisprudence
2- Madhab : opinions by scholarly men qualified to conduct research
28. Their Sheikh, Sayyid Imam Abdul Wahid Tamimi [R]

(He was born in Yemen in Hijri year 227, Rajab 22 (May 7, 842
C.E). After spreading the precious gem of knowledge to the
world, he departed on Jamad-ul-Akhar 9 in Baghdad.)
29. Their Sheikh, Imam Adil Sayyid Abdul Azeez Yemani [R]
(He was born in Yemen on Shawaal 3, Hijri year 200 (May 15,
816 C.E). He departed on Dul Hajj 11, Hijri year 332 (August 4,
944 C.E). His final resting place is in Yemen.)
30. Their Sheikh, Al Arif-Billah Sheikh ul Mashaikh
Abubacker Shibili [R]
( He departed in Hijri year 334, Dul Hajj on Friday night at the
age of 87. He is laid to rest in Ahlamiya Mahal in Baghdad, next
to the tomb of Abu Hanifa (R)
31. Their Sheikh, Sultan ul Awliya Vathayifathul-Sufiyyah
Havaja Abul Qasim Junaid al Baghdadi [R]
( Departed in Hijri year 298 at the age of seventy. He is laid to
rest in Shunissiya next to the master Siriyyinal Siqthis (R) tomb.
Many miracles had appeared from him. They are recorded in
the Arabic texts Nushathul Majalis and Al Bidaya)
32. Their Sheikh, Sayyid Thajul Awliya Siriyyinal Siqthi [R]
(He was born in Hijri year 155. He departed in Hijri year 253 on
6th Ramadan, Tuesday after Subahi. He was laid to rest in the
famous Kabristan (graveyard) Shunisiyya which is situated at
some distance from Baghdad city. This Kabristan is mentioned
in many Islamic texts. This place which consists of thousands
of Qabar is the final resting place of many great beings.
There is a Maqbara here with a green Kubba. He is buried in
that Maqbara. Muhammed Namiq Basha, the Governor of
Baghdad renovated this Maqbara in 1629 C.E and it was again
elaborately constructed in 1977 C.E. )
33. Their Sheikh, Al Arifubillahi Maruf il Karkhi [R].
37
(He was born in a place called Kharg near Baghdad. He departed

on Hijri year 200 in Baghdad. His final journey immersed
Baghdad and the entire Awliya community of the world in deep
sorrow. His Durga Sherif which is situated in the Tudair open
ground in the west of Baghdad is a famous pilgrim centre.)
34. Their Sheikh,Sayyiduna Al Imam Aliyy Ibn Moosa Rila [R]
(He was the most eminent among the sons of Moosal Qalim.
He was born in Hijri year 148 in Medina. He was known by the
name Aliyul Rila. Many miracles are recorded in the name of
Moosal Rilla departed in the month of Safar in Hijri year 203.
Aliyul Rilas Maqbara is a one of the most famous pilgrim
centres of modern Iran. )
35. Their Sheikh, Sayyid Imam Aalam Moosal Qalim [R].
(He was born in Hijri year 128 in Abava near Mecca. His father
is Jaffer Sadique and mother is Hamida. Many miracles had
happened from him. He departed at the age of 54 in Baghdad
in Hijri year 183, Rajab. His Maqbara is situated in a region
called Qalimiya, blessed with natural beauty in the west of
River Tigris.)
36. Their Sheikh and Father Hazrat Imam Sayyid jafar Sadiq [R]
(He was born in Medina Sherief on Rabi-ul-Awwal 14 in Hijri
year 80 (May 20, 699 C.E), Monday. He was a scholarly being
with a reservoir of spiritual knowledge. He departed on Rajab
15 in 148 Hijri year. His final resting place is Jannathul Bakhiya.)
37. Their Sheikh and Father Imam Sayyid Muhammed Bakhir [R]
(He was born in Hijri year 57 (677 C.E) in Medina. He attained
a great position in spirituality. His wafath was on Dul Hajj 7,
Hijri year 115 (January 28, 733 C.E). His final resting place is
Jannathul Bakhiya Makham. )
38. Their Sheikh and Father Imam Sayyid Zainul Abideen [R]
(He was born on Shaban 5, Hijri year 38 in Medina as a perfect
representation of Ahal-baith genealogy. He was a great
38
spiritual being and a scholar. His demise was on Muharrum 25,

Hijri year 95 (October 20, 713 C.E). His final resting place is in
Medina.)
39. Their Sheikh and Father Imam Sayyid Hussain[R]
(He was born on Shaban in the Hijri year 4 (January 10, 626
C.E) in Medina. He was a great being, a man of great deeds. He
departed on 10th Muharrum, Hijri year 61 (October 10, 680 C.E)
at the age of 54.)
40. Their Sheikh and Father Amir al Mumineen Ali Ibn Abithalib
[K:W]
(He was born in Mecca in 601 C.E. He was the most precious
star among the Sahaba. He departed on January 29, 661 C.E.
in Kuffa in Iraq. )
41. Their Sheikh is Nabiyyuna Sayyid Muhammed Mustafa [S: A]
(He was born as a blessing to the entire world in Hijas, Mecca in
570 C.E. He departed from this world on Monday, Rabi-ul-Awwal
12 in Hijri year 11 (June 8, 632 C.E.))
39
Sheikh Sayyid Abdurahman Mashhoor

Thangal (Q.S)
Thayengadi Makham is the final resting place of Wahidudheen
Sayyid Abdurahman Mashhoor Thangal who started Mashhoor
ancestral lineage in Kerala. Thayengadi ancestral house is an
unforgettable name in the spiritual propagation and in the
renaissance of Kerala.
Hadhramaut in Yemen is the root of origin of the most Prophetic
families of Kerala. Sayyid Abdurahman came to Kerala from the
city of Tarim near Hadhramaut. It was a time when Zamorins and
Muslims maintained a strong relationship that the most Prophetic
families came to Malabar and became permanent residents. The
regimes whole-heartedly welcomed and facilitated them with
whatever requirements they had. This fostered religious fraternity
in Malabar and paved the way for the growth of Islam.
With the coming of Sayyid families from Hadhramaut and
Bukhara to Malabar in the 15th century, changes began to happen
in the religious life of Muslims: Sufi path started spreading in Kerala.
Durga sheriff, Malas (compilations of songs) and moulids became
part and parcel of Muslim way of life. Spiritual life came to fore.
40
Sayyids (Prophetic family) greatly influenced not only the life of

Muslims in Malabar but also the public life and trade as well. It was
these classes of people of Arab origin who gave the leadership to the
anti-colonial struggles as well as the Kerala Renaissance Movement.
They also came forward and stood for the emancipation of the
underdogs.
Many Sayyid families crossed the Indian Ocean and reached
here from Hadhramaut as spiritual campaigners or traders. Sayyid
Cheruseethi Thangal and family, Sayyid Mashhoor family of Vadakara,
Sayyid Jifri family of Kozhikode, Sayyid Hydrose family of Ponnani,
Sayyid family of Valapattanam and Sayyid family of Mamburam
were among thirty and odd families who came to Malabar.
Sayyid Abdurahman Sakkaf, their son Sayyid Abubacker Sakaran,
their son Sayyid Ali, their son Sayyid Abdurahman, their son Sayyid
Ahamed Shihabudeens descendants are Mashhoor Qabeela.
Mashhoor which has a prominent place among the Sayyid genealogy
has a descriptive name Majdhoob. This name has come because of
worship and practices that come alive with divine presence that
leads to speedy spiritual salvation.
Sayyid Abdurahman Mashhoor Thangal was born in A.H 1101
(1690 C.E) in Hadhramaut. After the completion of Education there,
he came to Malabar and settled in Vadakara in A.H 1121 (1710 C.E)
at the age of twenty. His father is Sayyid Mohammed Mashhoor
Hadrami. Sayyid Abdurahaman Mashhoor Thangal alighted at
Vadakara, following the footsteps of his mothers brother and
spiritual master Sayyid Zain Hamid Cheruseethi Thangal, who came
and settled in Vadakara many years back.
Cheruseethi Thangals daughter Sayyida Ayshabeevi, born
of his Yemeni wife Sayyida Khadeeja Beevi came of marriageable
age. It was decided earlier that she should be married to Sayyid
Abdurahman Mashhoor of Yemen. The marriage was fixed among
an august gathering comprising of prominent men from citizenry,
scholars and tribal heads. Sayyid Abdurahman Mashhoor, who was
the nephew of Cheruseethi Thangal, was in Yemen at that time.
41
As the wedding day came near, canopied pandal was set up along
with other wedding arrangements.
At last the wedding day came. People from near and far off
lands who were invited started to come. Happiness dwelt on every
face. Inside the house ladies, bride and those in the neighbourhood
raised peals of laughter and whispered each other in private. In those
days, marriages used to be at night. It was evening; the bride groom
still didnt arrive. Laughter gave way to moments of anxiety. Pall of
gloom spread on every face. They were in distress, except Thangal.
Sitting at a corner, he was enthusiastically engaging the visitors.
Sometime after, Thangal instructed the elderly and dependents to
move on to the beach in order to receive the bride groom. They
were astonished. Nevertheless, happiness dawned on every face.
A big gathering of local and tribal heads moved on. On reaching
the shore they were spellbound to see an unusual sight. Over the
waves, glistening in the golden rays of the setting sun, seated on a
special prayer mat (musalla), Abdurahman Mashhoor, was drifting
towards land and alighted the shore from the east. Beholders felt
resplendence of joy. The bride groom was welcomed respectfully
and accompanied with much gaiety. The wedding was auspiciously
conducted.
Clad in long white robe with turban on head, his dressing style
was typically in keeping with Arab tradition. He led a life based on
spiritual conviction [Taqwa]. He was initiated to Qadiriyya Tariqa by
Sayyid Zain Hamid Cheruseethi Thangal, his mothers brother. After
Cheruseethi Thangals demise, Abdurahman Mashhoor Thangal
became a master of Qadiriyya Tariqa.
In order to erect a Tabooth1 at Cheruseethi Thangals Makham,
his disciples from Thiruvananthapuram made one, and floated it in
the sea, with the intention that it would reach Vadakara. History
testifies the fact that the Tabooththat was afloat reached the
shores of Vadakara. It was collected and erected at the Maqbara on
receiving instructions from Sayyid Abdurahman Mashhoor Thangal.
It is that very same Tabooth that exisits to this day at the Maqbara.
42
1- Tabooth : A wooden structure used at tomb
Once Sayyid Abdurahman Mashhoor Thangal asked the owner of

an elephant to spare it, in order to let it participate in an anniversary
feast (Uroos), held in commemoration of Sayyid Cheruseethi
Thangal at Maqbara every year on the 17th of Jamad-ul-Awwal.
The owner informed that he couldnt spare the elephant since
it was at work in the mountain. On the anniversary day morning,
the elephant trumpeting in a state of frenzy ran all the way down
the mountain. On reaching the Thayengadi Makham, the elephant
plunged its tusks in the soil in the yard of the Makham announcing
its arrival. It showed willingness to return only after participating in
the celebration to its culmination. This incident is recorded in the
documents of the Makham.
Sayyid Abdurahman Mashhoor Thangal was a highly respected
man and generous to all irrespective of any religious or class
distinction. A large faction of people was attracted to spirituality due
to his divine exuberance.
This truthful life after imparting the light of knowledge to the
hearts of many thousands culminated on Monday, 25th Ramadan,
1189 (November 19, 1775 C.E) in the morning at the age of 85. His
janaza was buried at Thayengadi Makham. Believers consider it
holy to perform ziyara1 at his Makham every year between 25th
Ramadan and 1st Shawaal. Irrespective of any male or female
distinction many thousands visit here for ziyara. His wife Sayyida
Aysha beevi and Sayyid Zain Hamid Cheruseethi Thangal are buried
in the same Makham.
Sayyid Abdurahman Mashhoor Thangals only son Sayyid
Mohammed Mashhoor was very famous. Since he had proved his
eminence in various fields, he was praised as Jamaludheen by
his father and others. After the demise of Sayyid Abdurahman
Mashhoor Thangal, his son Sayyid Mohammed Mashhoor received
the right to tariqa. He was the rightful heir of the Thayengadi
Makham who looked after its affairs. Sheikh Sayyid Mohammed
Mashhoor Mullakoya Thangal is his descendent. Mashhoors have
always been in perfect unison with Sufism, which is the spiritual
43
1- Ziyara : Visiting tombs
path of Islam. Most of them held the stature of a master of various

Sufi tariqa. The forefathers of Sayyid Abdurahman Mashhoor carried
out spiritual leadership and medical profession at once. Following
that great path their descendants still continue the tradition to this
day.
Sayyid Abdurahman Mashhoors genealogy

1. Sayyid Abdurahman Mashhoor 2. Sayyid Muhammed
Mashhoor 3. Sayyid Ahamed Shihabudeen 4. Sayyid Ali Hyder
5. Sayyid Muhammed Jamaludeen 6. Sayyid Ahamed Shihabudeen
7. Sayyid Abdurahman 8. Sayyid Ali 9. Sayyid Abubacker
Sakaran 10. Sayyid Abdurahman Sakkaf 11. Sayyid Muhammed
Mouladhaveela 12. Sayyid Ali Hyder 13. Sayyid Alavi
14. Sayyid Muhammed Fakheeh-el-Mukadami Thurbah
15. Sayyid Ali BaAlavi 16. Sayyid Muhammed Sahib-ul-lafar (Mirbath)
17. Sayyid Ali Sahib Hali-el-Qisam 18. Sayyid Alavi
19. Sayyid Muhammed 20. Sayyid Alavi 21. Sayyid Ubaidullah
22. Sayyid Ahamed Muhajir 23. Sayyid Issal Nukaib 24.Sayyid
Muhammed 25.Sayyid Aliyyinil Kuraili (Areelh) 26. Sayyid Jafar
Sadiq 27. Sayyid Muhammed Bakhir 28. Sayyid Zainul Abideen
29. Sayyid Imam Hussain 30. Sayyidath Fathimath-ul-Bathul Zoujath
Sayyid Imam Ali Ibn Abithalib 31. Sayyiduna Muhammed
Musthafa [S:A]
Sayyid Abdurahman Mashhoors Qadiriyya Tariqa lineage

1. Sheikh Sayyid Abdurahman Mashhoor 2.Sheikh Sayyid Zain
Hamid Cheruseethi Thangal 3. Sheikh Sayyid Abdurahman
al-Hydrose 4. Sheikh Sayyid Ali Ibn Hussain-al-Hydrose Hadrami
44
5. Sheikh Sayyid Abdurahman-al-Hydrose Hadrami 6. Sheikh

Sayyid Ali Ibn Abdullah-el-Hydrose 7. Sheikh Sayyid Ahamed
Shihabudeen 8. Sheikh Sayyid Abdullah Afeefudeen 9. Sheikh
Sayyid Hussain Hishamudeen 10. Sheikh Sayyid Sherif Noorudeen
11.Sheikh Sayyid Abubacker Ibn Abdullah-el-Hydrose Adaniyy
12. Sheikh Sayyid Jamaludeen Muhammed Ibn Umar ul
Hadrami 13. Sheikh Sayyid Muhammed Ibn Masood-ul-Ansari
14. Sheikh Sayyid Kazi Muhammed Ibn Sayeed Thibiri
15.Sheikh Sayyid Muhammed Ibn Abubacker 16.Sheikh Sayyid
Ismail Jabrani 17. Sheikh Sayyid Sirajudeen Abubacker
18. Sheikh Sayyid Muhiyadeen Ibn Ahamed 19. Sheikh Sayyid
Abubacker Ibn Muhammed Nayeem 20. Sheikh Sayyid Muhammed Ibn
Ahamed-ul-Asadiyy 21. Sheikh Sayyid Muhiyadeen Abdul Qadir Jilani
22. Sheikh Sayyid Abu Sayeed Ibn Aliyyil Mubarak-el-Maqsumi
23. Sheikh Sayyid Abul Hasani Aliyyil Kurashiyy-el-Mukkari (Hankhari)
24.Sheikh Sayyid Abul Farah-el-Muhammed Tharthusi
25. Sheikh Sayyid Abdul Wahid Thamimi 26.Sheikh Sayyid Abdul
Azeez Yemani 27. Sheikh Sayyid Abubacker Shibili 28.Sheikh
Sayyid Junaid-al-Baghdadi 29.Sheikh Sayyid Siriyyinal Siqthi
30. Sheikh Sayyid Mahruf-el-Karkhi 31. Sheikh Sayyid Ali Ibnw
Moosa Rila 32.Sheikh Sayyid Moosa-al-Qalim 33. Sheikh Sayyid
Jafar Sadiq 34. Sheikh Sayyid Muhammed Bakhir 35. Sheikh
Sayyid Zainul Abideen 36. Sheikh Sayyid Imam Hussain 37. Sheikh
Sayyid Ali Ibn Abithalib 38. Sayyiduna Muhammed Musthafa [S:A]
45
Sheikh Sayyid Zain Hamid Cheruseethi

Thangal (Q.S)
S ayyid Cheruseethi Thangal was born in the city of Tarim
of Hadhramaut which was a part of Yemen in the year 1669 (C.E)
(A.H. 1080). He was acclaimed for his spiritual leadership, scholarly
competence and a social reformer of great stature. His final resting
place is Thayengadi Vadakara. His full name is Sheikh Sayyid Zain
Hamid bin Abdul Khair Abdullah Ba Alavi Cheruseethi Thangal. He is
also mentioned as Muhammed Bin Hamid in some documents. He
grew up with many dispositions- good demeanor, virtuous character
and excellent traits.
He alighted at Kerala with his brother Sheikh Sayyid Jamaludeen
Muhammudul Wahthi in Hijri year 1113 (1701 C.E). They came to
Thiruvananthapuram, todays capital city and stayed there for a
short while. After that, Tanur was a go-between, where they stayed
temporarily for some time. Finally, they came to Vadakara and
settled there. The famous Sayyid ancestry Ba Alavi is the Qabeela
of Cheruseethi Thangal.
The leader of Ba Alavi lineage is Sayyid Ahamed Bin Issa (R) who
was migrated to Hadhramaut in the year 952 (C.E). The ancestry
remained through his son Sayyid Ubaidullah.
46
The final resting place of Cheruseethi Thangal, Thayengadi

Makham, Vadakara (Makhamul Waseela)
The elder son of Ubaidullah, Sayyid Alavi was ardent in religious

faith, a religious exponent and a great scholar. Those who were
joined to Sayyid Alavi are called Ba Alavis. They are spread in Yemen,
Hijas, West Africa, East Africa and Indonesia and their population is
about ten thousand.
As a result of tolerance to Muslims and the esteem in which
Muslim leaders and scholars were held by Zamorin rulers, Sayyids
came to Malabar and started to settle there. Natives and rulers alike
held them in high esteem and accepted them.
Since locals couldnt articulate with precision the Arabic names
of the venerable visitors who came and settled in Vadakara, they
called them Valiya Seethi Thangal and Cheriya Seethi Thangal. The
landlords of Valiyakath ancestral home gave a double-storied house,
under their ownership in Thayengadi, to Thangal brothers to live for
free. Younger brother lived downstairs and the elder lived upstairs.
Locals as well as those from nearby places came to see them and
find solutions to their problems.
47
A tributary chieftain of Kolathiri who ruled Kadathanad was

the ruler of Vadakara at that time. Owing to malicious plotting by
the Portuguese and their conspirators, a great rift between Muslim
traders and the ruler had occurred. It was a time when things
were getting to better shape due to a bond of friendship between
Thacholi Otheyanan and Kunhali Marakar in the second half of the
16th century.
The Chieftain heard about the extraordinary powers of
Cheruseethi Thangal from his subjects and wished to meet him. One
day, while Cheruseethi Thangal and his dependents were resting
on the beach, the chieftain arrived there with his retinue. Thangal
welcomed him in the most appropriate manner. The guest was given
a seat beside Thangal.
Cheruseethi Thangal gave instruction to bring a tender coconut
for refreshment. The mouth of the shell was cut open and given to
chieftain to drink. As he put the coconut drink near his lips, he saw
live fish in the coconut water. He pulled out from drinking it. He was
adept in his hate for fish consumption. Moreover, he didnt drink
water from wells, ponds or any water body where there were fishes.
Though he was in charge of the sea routes, he never sailed.
The chieftain was bewildered. He didnt know what to do but
he perceived it as a miracle from the divine person sitting beside
him. He drank the coconut water, it tasted sweeter than usual.
The famous poet Therkandi Muhammed Sahib, the well-known
writer of Mappila songs, who lived in the first decades of the
20th century, had composed a eulogy called Cheruseethi
Mala which extols the miracles of Cheruseethi Thangal briefly.
Udanvannethiyurath thangal madikkanda nee irikke

kothineeyonnum urathidanda mathiyoyitharume
Kuthichorale vilichu ilaneer parichu banishaname
Parichubannor volimumbakam urichipettennu urathe
Polichappolkandu oru samak ullil kalikkumellam nalarthe
peruth neram tharith rajan kuruthode nilanthe
porutham rakshithidanam swami karuthum mattum thodinthe
48
One day as Valiya Seethi Thangal was sitting upstairs and

Cheruseethi Thangal was sitting downstairs, a visitor came with
an offering. On enquiring what it was, the visitor told Cheruseethi
Thangal that it was a stalk of raw banana. The bananas were actually
ripe but he told so as not to displease Cheruseethi Thangal. He went
upstairs; unwrapped the sack but the bananas had turned raw. The
visitor explained what had happened to ValiyaSeethi Thangal. He
instructed the visitor to go and give them to Cheruseethi Thangal.
Shortly after that incident ValiyaSeethi Thangal shifted his residence
to Koyilandy and gave leadership to spiritual activities for the rest
of his life. Hijri year 1160 Rajab 26 (C.E 1747 August 3, Thursday) he
shed his mortal coil. His final resting place is Valiyakath Makham at
Koyilandy.
The chieftains respect for Cheruseethi Thangal grew gradually
as the news about his miracles came one after another. One day he
asked Thangal what he would wish to have for reward. He replied
that it would be better if he had a place to worship, live and for
burial. With much joy, he registered the broad piece of land which
included Thayengadi Makham in Thangals name. With the aid from
the chieftain a mosque was built in that place for giving spiritual
awareness. Many from inside and outside the land began to come
daily to Thangal for Baiath. He married again from Karakkad and
constructed a house there.
Cheruseethi Thangal was initiated to Qadiriyya Tariqa by Sayyid
Abdurahman Al-Hydrose who came to Malabar from Hadhramaut
in 1703 and whose final resting place is Valiyajarathingal at Ponnani.
Cheruseethi Thangal who continued with his activities to create
spiritual awareness was a beacon of hope and support for everyone.
Sayyid Sheikh Jifri Thangal in 1746 (C.E) and his brother Sayyid
Hassan Jifri in 1754 (C.E) came to Malabar and became Cheruseethi
Thangals disciples.
Sayyid Sheikh Cheruseethi Thangal, Sayyid Sheikh Valiya Seethi
Thangal, Sayyid Sheikh Jifri Thangal, Sayyid Sheikh Hassan Jifri
Thangal were of great help to the people of Malabar. They travelled
49
to different places and attracted people through spiritual and

cultural transformation.
In 1766, Tipu Sultan and his father Hyder Ali came to Kozhikode
via Kadathanad. They came to Cheruseethi Thangal and sought
his blessings. In 1770 Qutub Zaman Mouladaveela Mamburum
Sayyid Alavi Thangal (1752-1845) came to Malabar and became the
disciple of Cheruseethi Thangal. Whenever he comes to visit his
master, he would remove the sandals at a mosque 100 yards away
from Cheruseethi Thangals abode. This practice continued when he
came for Ziyara even after Cheruseethi Thangals demise.
Cheruseethi Thangals daughter Sayyida Aysha Beevi, born
of his Yemeni wife Sayyida Khadeeja Beevi came of marriageable
age. It was decided earlier that she should be married to Sayyid
Abdurahman Mashhoor of Yemen. The marriage was fixed among
an august gathering of prominent men from citizenry, scholars
and tribal heads. Sayyid Abdurahman Mashhoor, the nephew
of Cheruseethi Thangal, was in Yemen during that time. As the
wedding day came closer, canopied pandal was set up along with
other wedding arrangements.
At last the wedding day arrived. Invitees from near and far off
lands started arriving. Happiness reflected on every face. Peals of
laughter were heard from inside the house. Ladies, bride and those
in the neighbourhood whispered each other in private. In those
days, marriages happened at night. It was evening; the bride groom
still didnt arrive. Laughter gave way to moments of anxiety. Pall of
gloom spread on every face. They were in distress, except Thangal.
Sitting in a corner, he was enthusiastically engaging the visitors.
Sometime after, Thangal instructed the elderly and dependents to
move on to the beach in order to receive the bride groom. They
were astonished. Nevertheless, happiness dawned.
A big gathering of local and tribal heads moved on. On
reaching the shore they were spellbound to see an unusual sight.
Glistening in the golden rays of the setting sun, over the waves
seated on a prayer mat (musalla) was Abdurahman Mashhoor.
50
He was drifting towards land and reached the shore from the east.
Beholders felt resplendence of joy. The bride groom was welcomed
respectfully and accompanied with much gaiety. The wedding was
auspiciously conducted. Through Abdurahman Mashhoor, the
ancestry of Mashhoor Qabeela started in Kerala. Sheikh Sayyid
Muhammed Mashhoor Mullakoya Thangal is his descendant.
His last days of life were mostly spent in his ancestral house at
Karakkad. He made a wasiyat (death will) that his burial ground
should be set up at Vadakara and Karakkad. Whomsoever lifted
his Janaza without much effort can take it to his native land and
bury the body. A.H 1185 Jamad-ul-Awwal 17 (August 29, 1771 C.E,
Thursday) he left this mortal world. Natives of Vadakara easily lifted
the Janaza and he was buried in Thayengadi Makham with much
respect. Simultaneously, another body was found in the graveyard
at Karakkad. It was buried there as well. People used to go to his
Karakkad Makham for Ziyara too.
The relationship between Thangal and Vadakara cannot be
fathomed, it continues even to this day. Beyond caste and religious
distinction, many believers come to Makham for Ziyara.
In Ramadan, during the night, it is believed to be sacred to
perform Ziyarat in this Makham. Many come for Ziyara without
gender distinction. It was customary for people to offer white cloth
to Makham and receive white cotton thread to wear around their
wrist. The locals took pride in doing so.
In those days a faction of Muslim community-scholars and
religious leaders stood for the progress of the land and community,
whereas, some others with vested interests cooperated with the
governance solely for their benefit. Cheruseethi Thangal chose the
line of diplomacy with the governance. His farsightedness was a
causative factor in bringing a respectable position to the Muslim
community of Vadakara.
Prior to bride going to her grooms house on the wedding
night, or grooms starting for wedding ceremony, or submitting a
nomination for elections; it was customary to come to Makham for
51
Ziyara. People started to offer the first yield from the harvest, or the
milk from cattle to Makham. In keeping with the custom, people
of Vadakara came to Makham for Ziyara before they ventured on
something good. The Moulid in the name of Sayyid Cheruseethi
Thangal was compiled by his great grandson Sayyid Mashhoor
Mullakoya Thangal.
52
53
54
Sayyid Abdurahman Al-Hydrose (Q.S)

Cheruseethi Thangals spiritual master is Sayyid Abdurahman
Al-Hydrose (Q.S) whose final resting place is Ponnani Valiya Jaram
Makham. Valiya Jaram ancestral house has made a lasting impression
in the spiritual propagation and Renaissance of Kerala.
Majority of Prophets family in Kerala has their roots of origin
in Hadhramaut. Hadhramaut is a region bordered by Oman in the
east, Yemen in the west and the Dahna Desert in the north. Ahamed
Bin Issa Al Muhajir, the great scholar who migrated to Hadhramaut
from Basra, Iraq in A.H 317 (929 C.E) started the Yemeni ancestry.
He died in A.H 345 (956 C.E). His tomb (Maqbara) is at Al Haseesa in
Hadhramaut.
After the period of Khulafa-ul-rashideen1, the Prophets family
was subjected to the extremities of the Muslim rulers. They were
denied due respect and acceptance in the society. Given to the
ruthless persecution of Amavi-Abbasi regime, Sayyids migrated to
Hadhramaut from their homeland.
Sayyids came to Kerala from Tarim region near the city of Aynaath
in Hadhramaut. Hydrose, Shihabudeen, Jifri, Bafaqi, Ba-Alavi, Jamalul
lail, Alu Barami, Ideedh, Mukhaibil, Moosava, Mashhoor, Aalu Shilli,
Aalu-Shwatir, Aalu Habshi, Hadad, Sakkaf, Aalul Hadi, Mouladaveela,
Rifai were among the Prophetic ancestral lineage who lived here.
Some got uprooted by now. It was a time when Zamorins and
Muslims maintained good relationship that the Prophets family
mostly came to Malabar and became permanent settlers. Regimes
warmly welcomed them and facilitated their needs. This gave a
great impetus in fostering religious fraternity and growth of Islam
in Malabar.
Ba Alavi Sadats2 are more in number in Kerala. Sayyid Alavi is the
elder son of Sayyid Ubaidullah who is the son of Sayyid Ahamed Bin
Issa. Since the ancestry is joined to Sayyid Alavi, they are known as
Ba Alavi Sadats. There are many different Prophetic families among
55
1- Khulafa-ul-rashideen : The four foremost disciples of the Prophet
2- Sadats: The Prophets family
Ba Alavi Sadats, among them the most noted is Abdullahil Hydrose.

Hydrossi ancestry is known by his name. He is the 6th forefather
of Abdurahman Al Hydrose. About one hundred and sixty families
of the Prophet lived in Hadhramaut. They are known as Hadarami
Sadats.
Hydrossis are the descendants of Abdullah Hydrose who is
the son of Abubaker Sakaran, son of Abdurahman Sakkaf. Sayyid
Abdurahman Al-Hydrose was born in A.H 1099 (1687 C.E) in
Hadhramaut. After completing his primary education, he came
to Malabar and settled in Ponnani for higher education. He was
initiated to tariqa by his father and spiritual master Sayyid Ali Ibn
Hussain Al Hydrossi Hadarami.
With the coming of Sayyid Abdurahman Al-Hydrose, Qadiriyya
Tariqa became popular in Malabar, especially among common folk.
In Kerala the leadership of knowledge and scholarship was with
Makhdooms and that of spirituality was with Sayyids.
Sayyid Abdurahman Al-Hydrose Thangal married from
Uthanghanakam ancestral home in Chavakkad. He had four male
children in that marriage- Sayyid Ali, Sayyid Muhammed, Sayyid
Musthafa, Sayyid Abubaker. There he left his mortal coil in A.H 1164
(1751 C.E). His Janaza was brought to Ponnani and was buried in
the main tomb of Valiya Jaram Makham. The Makham was built in
1877, with a dome spanning 8 feet and an elevation of 56 feet from
the ground level.
He was respected by everyone irrespective of class or religious
distinction. He was benevolent to others. By his divine grace, a
sizable faction of fishermen embraced Islam and they were known
as neo Islamist.
Among the children of Sayyid Hydrose, Sayyid Abubaker Vamb
became more popular and went from Ponnani to Kochi and settled
in Taikave. Since he was versatile at many disciplines, right from his
childhood he was addressed as Vamban by his father and others. He
received tariqa from his father Abdurahman Hydrose.
56
Sayyid Abdurahman Vamb maintained a strong relationship with

the royal family of Kochi-Travancore. He became worthy of their
praise, and Maharaja himself presented him with a priceless shell.
This great Sufi and eminent scholar departed the world in 1814 (C.E)
(A.H 1229)
The genealogy of Sayyid Abdurahman Al-Hydrose

1. Sayyid Abdurahmanul Maqbul Al-Hydrose [Q:S] 2. Sayyid Ali [R]
3. Sayyid Hussain [R] 4. Sayyid Alavi [R] 5. Sayyid Muhammed [R]
6. Sayyid Ahamed [R] 7. Sayyid Hussain [R] 8. Sayyid Abdullahil
Hydrose [R] 9. Sayyid Abubacker Sakaran [R] 10. Sayyid
Abdurahman Sakkaf [R] 11. Sayyid Muhammed Mouladhaveela [R]
12. Sayyid Ali Hyder [R] 13. Sayyid Alavi [R] 14. Sayyid Muhammed
Fakheehil Mukadami Thurbah [R] 15. Sayyid Ali BaAlavi [R]
16. Sayyid Muhammed Swahibul Lafar (Mirbath) 17. Sayyid Ali
Sahib Haliyi Qisam [R] 18. Sayyid Alavi [R] 19. Sayyid Muhammed
[R] 20. Sayyid Alavi [R] 21. Sayyid Ubaidullah [R] 22. Sayyid
Ahamedul Muhajir [R] 23. Sayyid Issal Nukaib [R] 24. Sayyid
Muhammed [R] 25. Sayyid Aliyyinil Uraili (Areelh) [R] 26. Sayyid
Jafar Sadiq [R] 27. Sayyid Muhammed Bakhir [R] 28. Sayyid
Zainul Abideen [R] 29. Sayyid Imam Hussain [R] 30. Sayyidath
Fathimathul Bathul Zoujath Sayyid Imam Ali Ibn Abithalib [K:W]
31. Sayyiduna Muhammed Musthafa [S:A]
Qadiriyya Tariqa Lineage of Sayyid Abdurahman

Al-Hydrose
1. Sheikh Sayyid Abdurahman Al-Hydrose [Q:S] 2. Sheikh
Sayyid Ali Ibn Hussain Al-Hydrose Halarami [R] 3. Sheikh Sayyid
Abdurahman Al-Hydrose Halarami [R] 4. Sheikh Sayyid Ali Ibn
Abdullahil Hydrose[R] 5. Sheikh Sayyid Ahamed Shihabudeen [R]
6. Sheikh Sayyid Abdullah Afifudeen [R] 7. Sheikh Sayyid Hussain
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Hishamudeen [R] 8. Sheikh Sayyid Sherif Noorudeen [R] 9. Sheikh

Sayyid Abubacker Ibn Abdullah Hydros Adaniyy [R] 10. Sheikh
Sayyid Jamaludeen Muhammed Ibn Umarul Halarami [R] 11. Sheikh
Sayyid Muhammed Ibn Masoodul Ansari [R] 12. Sheikh Sayyid Kazi
Muhammed Ibn Sayeedtibiri [R] 13. Sheikh Sayyid Muhammed
Ibn Abubacker [R] 14. Sheikh Sayyid Ismail Jabrani [R] 15. Sheikh
Sayyid Sirajudeen Abubacker [R] 16. Sheikh Sayyid Muhiyadeen
Ibn Ahamed [R] 17. Sheikh Sayyid Abubacker Ibn Muhammed
Nayeem [R] 18. Sheikh Sayyid Muhammed Ibn Ahamedul Asadiyy
[R] 19. Sheikh Sayyid Muhiyadeen Abdul Qadir Jilani [K:S] 20.
Sheikh Sayyid Abu Sayeed Ibn Aliyyil Mubarakil Maqsumi [R]
21. Sheikh Sayyid Abul Hasani Aliyyil Kurashiyyil Mukkari (Hankhari)
[R] 22. Sheikh Sayyid Abul Farahil Muhammed Tharthusi [R]
23. Sheikh Sayyid Abdul Wahid Tamimi [R] 24. Sheikh Sayyid
Abdul Azeez Yemani [R] 25. Sheikh Sayyid Abubacker Shibili
[R] 26. Sheikh Sayyid Junaidul Baghdadi [R] 27. Sheikh Sayyid
Siriyyinal Siqthi [R] 28. Sheikh Sayyid Mahrufil Karkhi [R] 29. Sheikh
Sayyid Ali Ibn Moosa Rila [R] 30. Sheikh Sayyid Moosal Qalim [R]
31. Sheikh Sayyid Jafar Sadiq [R] 32. Sheikh Sayyid Muhammed
Bakhir [R] 33. Sheikh Sayyid Zainul Abideen [R] 34. Sheikh
Sayyid Imam Hussain [R] 35. Sayyid Imam Ali Ibn Abithalib [K:W]
Halaramauth eenu pathiyakum vanna

Sayyid Abdurahman Al-Hydrose poove
Swanthem aashayaal ponnani kanaju parthe
Suppathi suthanaam nabiyude muppatham makanam
These are among a few lines from Kess songs1 sung by the older
generation. There are also euologies, moulids and ratibs that are in
vogue. A eulogy of Sayyid Abdurahman Al-Hydrose Thangal called
Valiya Hydrose Mala was authored by Nalakath Kunhimoideen, the
great poet of Ponnani in 1907.
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1- Kess songs : Historical Poems
Sheikh Sayyid Muhammed Bukhari

Muthukoya Thangal (Q.S)
The Lakshadweep archipelago situated in Arabian Sea is a
blessed region with the birth of prominent Sayyids, spiritual
leaders and eminent scholars. Sheikh Sayyid Muhammed Bukhari
Muthukoya Thangal who was born in the island of Androth was
a great scholar and a sagely spiritual master. He is the fifth grand
son of the famous Waliyy Sayyid Muhammed Qasim Waliyullahi
(1630-1727 C.E) who has his final resting place in Kavaratti Island. He
was also known as Deepilor Thangal or Muthukoya Thangal. He was
born in Kunnamkulam house in Androth Island in the year A.H 1244
Dul Hajj (June 1829 C.E). His father is Sayyid Asheikh Muhammed
Thangal and his spiritual master is Sayyid Muhammed Jalaludeen
Bukhari (Sayyid Sheikh Bukhari Al Qadiri).
In the propagation of Islam and in the field of science, commerce
and trade, centuries of strong relationship exists between Kerala
and the islands of Lakshadweep archipelago like Minikoy, Kalpani,
Androth, Kavaratti, Agatti, Ammeni, Kilutum, Kadumum, Chetilath,
Betiri. These places were once ruled by the royal dynasty of The
Arakkal Muslims.
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Sayyid Sheikh Muhammed Bukhari Muthukoya Thangals final

resting place, Makhamul Aahla, Vadakara.
Islam spread here through Hazrat Ubaidullah, the grandson of
the first Khalifa, AbuBacker Siddique who conducted the Khilafat
regime after the demise of the Prophet Muhammed (S) in the period
632- 34 C.E. His brothers Hazrat Abdullah and Hazrat Qasim were
renowned scholars of Hadees1 in the Arab world.
Among the four most prominent children of Sheikh Abdul
Qadir Jilani, who was born to the noble lineage of the Prophets
children and became extremely successful in spirituality, was
Sayyid Abdurazak Al Qadiri. Among Sayyid Abdurazak Al Qadiris
descendants, Sayyid Fatharullahil Baghdadi was the eleventh link in
the family lineage who renounced the worldly pleasure and lived
an immaculately pure life of spirituality. Their Qabeela (tribe) is
Jilani. Sayyid Fatarullahil Baghdadi who was renowned in Qadriyya
Tariqa reached India and married from Amkola at Karwar District in
Karnataka. His final resting place is at Bawarwada. At Bawarwada,
he begot four spiritually evolved children. They were Sayyid Moosa
Waliyullahi (His Makkham is at Amkola, Bawarwada, next to his
fathers resting place), Sayyid Abdurazak, Sayyid Abdullah and
Sayyid Muhiyadeen.
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1- Hadees : Prophet sayings
Among the four siblings, Sayyid Moosa Waliyullahi got married to

Sayyida Halima Beevi from a noble family at Amkola in Bawarwada
Taluk. Of this conjugal relationship was born Sayyid Muhammed
Qassim Waliyullahi in 1039 Hijari year (1630 C.E). Joining to Sheikh
Abdul Qader Jilanis birth place Jilan, they were called Aalu-Jilani in
order to receive the blessing of the great soul Sheikh Abdul Qader
Jilani.
Sayyid Bukhari Thangal who was the Sheikh of Qadiriyya, Rifaiya,
Chistiya, Tabaqathiya and Suharwardiya had plenty of disciples
in Malabar and Lakshadweep. On Wednesday, February 2nd (A.H
1339 Jamad-ul-Awwal 23) 1921, this great soul came to Vadakara.
Sayyid Bukhari Thangal strengthened his spiritual bond with Sayyid
Mullakoya Thangal who was spiritually evolved from the very
beginning and spread the light of spirituality.
Within a short time the people of Vadakara had the fortune
of becoming his disciple. He gave disciplehood (Tariqa) in Sheikh
Abdul Qadir Jilanis Qadiriyya Tariqa and Sheikh Ahamedul Kabir
Rifais Rifai Tariqa. Sheikh Sayyid Muhammed Mashhoor Mullakoya
Thangal, Sheikh Khalid and Ahmed Masthan both from Androth
Island were among the famous disciples of Thangal who had risen
to spiritual glory.
Before completing a forty-day stay at Vadakara, this supreme
soul who was a great scholar and sage departed at Vadakara on
March 14, 1921 (1339 Rajab 4), Monday. His final resting place is
Makhamul Aala near Thayengadi Great Juma Masjid. After his
demise, people come to his Makham seeking his blessings everyday.
It was Sheikh Sayyid Muhammed Mashhoor Mullakoya Thangal
who had built and maintained this Makham. During his lifetime
itself, his son Assayyid Sheikh Mashhoor Kunhikoya Thangal of
Karimpanapalam, Vadakara had received the ancestral right of
Tariqa from his venerable father and undertook the protection of
this Makham and still continues to do so. The Moulid in the name
of Bukhari Sheikh Thangal was authored by his son Sayyid Ahamed
Kunhikoya Thangal Androth. Every year his Uroos Mubarak is held
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on 4th of Rajab. The great poet and Mappila song writer Therkandi
Muhammed Sahib had eulogized the miracles of Bukhari Sheikh
Thangal in his compilation Bukhari Mala.
Miraculous Powers
1. Once, a medicinal plant was planted and grown by Bukhari
Thangal at a public place frequented by men. People contracted by
various maladies came from different parts of the land to pluck and
use the leaves as medicine. This practice continued even after his
demise. Later some people started to take the branches and leaves
from the plant in plenty and abused them. Thus the tree came to
the verge of destruction. At that time his wife told people to take
only what is required.
Disobeying her words, one day a man climbed the tree and
mercilessly started cutting its branches. Then he heard an oracle
from above, warning him to take only what is required. In panic he
immediately left the place. The news had spread in the land. Ever
since then, people became extremely cautious while plucking the
leaves of the tree and it was well taken care of.
2. One day Sheikhs wife and her niece set off for a journey to
their relatives house in Amani Island. It was a time when modern
facilities of communication were not available. Even after days
of their departure no news had been received about their safe
journey. Panicked friends and relatives started searching for them.
Meanwhile, Thangal was monitoring the developments carefully.
One day he said that they had started from Amani, and gave
instruction to prepare food for them as well. Early next morning, as
Thangal said they arrived home safely.
3. A woman used to have miscarriages. This had happened for six
times. When she conceived again, her husband in much pain came
to Bukhari Thangal and expressed his remorse. After meditating
for a short while, he raised his head and asked the man to tell his
wife, that Bukhari Sheikh Thangal has asked her to deliver after
nine months and ten days and the child should be named Bukhari.
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As Thangal said she laboured a normal delivery and the child was
named after him.
4. A man occasionally used to come and pester Thangal with
disrespectfully blurted out questions. When he continued this
practice his disciples felt it intolerable. When the matter was
brought to his attention, he said that the man is mentally insane and
let him continue his practice. For the rest of his life that man was in
a state of insanity. Thangal used to read the minds of people who
approached him.
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Kuriyadi Thayyetham Thengil Sadat

Makham Vadakara
V adakara Kuriyadi Thayyetham Thengil Makham is a pilgrim
centre respected by all, irrespective of class or religious distinction.
Previously it was the ancestral house and mosque of Thayyetham
Thengil Thangal that exisited here. This place was once covered by
dense plants and trees and it was inhabited by snakes. Those who
suffered from snake bite or the wrath of the snakes used to come to
Makham and make their offerings and rituals. Since this place was
populated more by fishermen, they came to Makham to pray for the
availability of fish and other needs as well.
This is the final resting place of the great souls Sayyid Abdullah
Imbichi Koya Thangal (R), Sayyid Ahamed Pookoya Thangal (R),
Sayyid Shaduli Thangal (R), Sayyid Abul Hassan Salih Thangal (R) who
belong to Swahibul Wahth Qabeela in Hadhramaut. They are the
mothers brothers of the great Sufi sage Sayyid Sheikh Muhammed
Mashhoor Mullakoya Thangal, Vadakara.
Sheikh Abubaker Sakaran whose son is Sheikh Ali whose son
is Sheikh Hassan whose son is Sheikh Ali whose son is Sheikh
Abdullahs descendants are known by the name Swahibul Wahth.
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Wahth region is situated near the city of Aden in Hadhramaut. Since

they lived there they got the name Swahibul Wahth. Their ancestors
came from Baghdad and started living here.
Kuriyadi Thayyetham Thengil Sadat Makham, Vadakara
Coconut oil and incenses are the main offerings for this place.
Many years back Muthu Beevi and Kunhami used to light the lamp in
the Makham. After that a Hindu woman called Arundhati continued
this practice. Covering Jaram1, khatham2 recitation, recitation
of Yaseen3, making Duah4, reciting Moulid, Qutubiyath5 were
conducted as offerings without breaking the order by the believers.
Vadakara Kuriyadi Theyyetham Thengilu

Marappetta Sayyidor kavalarulallah
Is a couplet popular among the locals of Vadakara.
1- Jaram : Tomb 67 2- Khatham : recitation of entire Quran

3- Yaseen : An important chapter of Quran 4- Duah : To Pray
5- Qutubiyath : Islamic verses of praise
Kuriyadi Thayyetham Thengil Husna Juma Masjid, Vadakara
The inauguration of Kuriyadi Juma mosque and Makham was

conducted on July 17, 1982 (1402 Ramadan 25) under the auspices of
Sayyid Muhammed Mashhoor Kunhikoya Thangal and inaugurated
by Kozhikode Valiya Qasi Sayyid Shihabudeen Imbichi Koya Thangal
by leading the Azhar prayer.
Following the directions given by Sheikh Sayyid Mullakoya
Thangal, his son Sayyid Mashhoor Kunhikoya Thangal constructed
the mosque and Makham and takes care of them as Muthavalli1.
Each year in Rabi-ul-Akhir 28 the Uroos Mubarak of the Makham is
conducted with much devotion.
A moulid and mala (compilation) in the name of Kuriyadi
Swahibul Wahth Sadats were prepared by their grandson and
muthavalli, Sayyid Muhammed Mashhoor Kunhikoya Thangal of
Karimpanapalam at Vadakara.
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1- Muthavalli : Custodian of mosque
Miraculous Powers
1. A two year girl of a Non-Muslim family lost her gold chain.
They searched for the chain in many places but couldnt find it. Left
with no other option, the relatives came to Makham in much sorrow
and told their plight. They vowed to make offerings of covering each
tabooth in the tomb with silk cloth.
Early next morning when the door was opened, they found the
chain in the sit-out. On a piece of paper it was written. I grabbed
the chain from the child in folly. My whole body was shivering and
the mind was in much turmoil. Forgive me. On getting the chain
back, they came to Makham and made their offering with much
happiness and returned in great spiritual satisfaction.
2. A plethora of fish was spread out in the open ground for drying.
Suddenly the climate changed and dark clouds rolled over. There
was thunder and lightning, signaling an impending rain. One among
the merchants ran to Makham and pleaded for help. Darkness gave
way to clear sky. The merchants in joy came to Makham and made
their offerings.
3. A non-muslim child who was suffering from urinal problem,
felt extremely difficult to pass urine. The child was in pain. From
afternoon until the next morning there was no change in the
situation. In much sorrow the family came to Makham. They took
some oil from the lamp in the Makham and poured it in the childs
mouth. In a short while, the chiled passed urine with ease. When
the ustad of the mosque recounted this incident to Sheikh Sayyid
Mullakoya Thangal, he exclaimed Alhamdulillah and expressed
much happiness by praising Allah.
Swahibul Wahth Genealogy of Kuriyadi Sadats

1. Sayyid Abdulla Imbichikoya Thangal, Sayyid Ahamed Pookoya
Thangal, Sayyid Shaduli Thangal, Sayyid Abul Hassan Swalih Thangal
2. Sayyid Muhammed 3. Sayyid Hassan 4. Sayyid Muhammed
5. Sayyid Hassan 6. Sayyid Zain 7. Sayyid Hamid 8. Sayyid Abdullah
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9. Sayyid Ali Swahibul Wahth 10. Sayyid Hasan 11. Sayyid Sheikh
Ali 12. Sayyid Abubacker Sakaran 13. Sayyid Abdurahman Sakkaf
14. Sayyid Muhammed Mouladhaveela 15. Sayyid Ali Hyder
16. Sayyid Alavi 17. Sayyid Muhammed Fakheeh-el-Mukadami
Thurbah 18. Sayyid Ali BaAlavi 19. Sayyid Muhammed Sahib
Mirbath 20. Sayyid Ali Sahib Hali-el-Qisam 21. Sayyid Alavi
22. Sayyid Muhammed 23. Sayyid Alav 24. Sayyid Ubaidullah
25. Sayyid Ahamed 26. Sayyid Issa 27. Sayyid Muhammed
28. Sayyid Aliyyil Uraili 29. Sayyid Jafar Sadiq 30. Sayyid
Muhammed Bakhir 31. Sayyid Zainul Abideen 32. Sayyid Hussain
33. Sayyidath Fathimath-ul-Bathul Zoujath Sayyid Aliyyubnu Abithalib
Rifai Tariqa Lineage of Kuriyadi Sadats

1. Sayyid Abdulla Imbichikoya Thangal, Sayyid Ahamed Pookkoya
Thangal, Sayyid Shaduli Thangal, Sayyid Abul Hassan Swalih Thangal
2. Sayyid Muhammed 3. Sayyid Hasan 4. Sheikh Sayyid Ahamed
5. Sheikh Sayyid Qasib 6. Sheikh Sayyid Yaqub 7. Sheikh Sayyid
Shahban 8. Sheikh Sayyid Muhammed 9. Sheikh Sayyid Swalih
10. Sheikh Sayyid Abdurahman 11. Sheikh Sayyid Abdullah
12. Sheikh Sayyid Hassan 13. Sheikh Sayyid Hussain 14. Sheikh
Sayyid Yousaf 15. Sheikh Sayyid Rajab 16. Sheikh Sayyid Shamsudeen
17. Sheikh Sayyid Ahamed-ul-Kabeer Rifai [Q:S]
18. Sheikh Sayyid Abul Hassan Aliyy-ul-Rifai 19. Sheikh Sayyid
Yahya 20. Sheikh Sayyid Sabith 21. Sheikh Sayyid Hadim
22. Sheikh Sayyid Ali 23. Sheikh Sayyid Fazal 24. Sheikh Sayyid
Hassan 25. Sheikh Sayyid Mahdi 26. Sheikh Sayyid Muhammed
27. Sheikh Sayyid Moosa 28. Sheikh Sayyid Hussain 29. Sheikh Sayyid
Ahamed 30. Sheikh Sayyid Moosa Ssani 31. Sheikh Sayyid Ibrahim
32. Sheikh Sayyid Moosal Qalim 33. Sheikh Sayyid Jafar Sadiq
34. Sheikh Sayyid Muhammed Bakhir 35. Sheikh Sayyid Zainul Abideen
36. Sheikh Sayyid Hussain 37. Sheikh Sayyid Aliyyubnu Abithalib
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The Path of Qadiriyya Tariqa

Tariqa inspires Muslims in comprehending and practicing
Shariyya (procedures of code of conduct) in life. By upholding
Shariyya steadfastly and by avoiding carelessness in demanding
situations and by keeping utmost vigil over ones life; a disciple
(mureed) is enabled by his master (Sheikh) through Tariqa to reach
the Supreme Being. Tariqa which has a tradition as old as Prophets
time was maintained by the Prophet and his disciples from the very
beginning.
It was in the fifth century of Hijri year that Tariqa started becoming
organized movements. They were known by the names of their
founder or the master (Sheikh) who had propagated them. Since
then till date tariqa is spreading out in branches and sub branches.
The most significant among them are Qadiriyya, Zuharawardia,
Rifaiya, Tabaqathiya, Shaduliya, Qubaraviya, Nakshabandiya,
Chistiya, Yasaviya.
Qadiriyya Tariqa was formed in the 6th century Hijri year in Iraq.
This path (tariqa) became popular by joining to the name of Sheikh
Muhiyadeen Abdul Qadir Jilani (1077-1165 C.E). From its inception,
while the message of Qadiriyya was sweeping across the world in
different parts, it came to Malabar under the guidance of Sheikh
Faridudeen Abdul Qadir Qurrasi.
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Abdul Qadir Jilani, the spiritual spearhead, an eminent scholar

and reformer, was born in A.H 470 (1077 C.E) at Jilan, in Persia. His
father is Abu Salih. His fathers genealogy joins with Imam Hassan
(R) and that of mother joins with Imam Hussain (R).
He lost his father when he was young. After that he was left to
the care of his mother. In A.H 488 (1095 C.E) he went to Baghdad
for higher studies. He earned in-depth knowledge in Tafsir1, Hadees,
Usulul Hadees2, Fiqh3, Usulul Fiqh, Nahvh4, and Tasavvuf5. His master
is Sheikh Sayyid Abusayyid Ibn Aliyul Mubarak Maqsumi (R). Abdul
Qadir Jilani joined as a teacher in his Madrassa at Babul Asjila in
Baghdad. He made huge contribution in the Reformation of Muslim
Ummah, refinement of Tariqa and in popularizing spiritual orders.
Abdul Qadir Jilani got spiritual knowledge under Abul Khair Abu
Hassan Ali Mubarak-el Maqsumi. He spent twenty years of his life in
the wilderness of Iraqi desert as a fakir. On reaching about fifty years
of age, he reached the pinnacle of spirituality. In 1131 (C.E), he set
up a tent in Baghdad, and strengthened his campaign for spirituality.
He became famous all over the land. In 1165 (C.E) at the age of 90,
he left the mortal world.
Through his sons Abdurazak and Abdul Aziz, Qadiriyya Tariqa
was spread in different parts of the world. Ali Al Hadad in Yemen,
Muhammed Al Bataihi in Syria and Muhammed Ibn Abdusamad
in Hijas worked actively in its campaigning efforts. Qadiriyya Tariqa
reached North India via Persia. Its message swept across the coastal
region through the Sadats who came here from Yemen.
After Sheikh Abdul Qadir Jilanis time, Qadiriyya Tariqa for many
years existed mainly as a family tariqa. With the fall of regimes and
people getting estranged from spirituality the significance of Tariqa
grew and they became a movement. Owing to the destruction of
Baghdad by Mongols in 1258, Sufis migrated to different parts of the
world. Thus Qadiriyya Tariqa was spread in those countries.
By 14th century its propagation had happened in South of
Arabia, South East Asia, Africa and India. Qadiriyya Sufis from Yemen
were active in its campaign. Tariqa was first propagated on the coast
1- Tafsir : Interpretation of Quran 72 4- Nahvh : Arabic Grammar

2- Usulul Hadees : Ideologies of Prophets sayings 5- Tasavvuf : Sufism
3- Fiqh : Islamic Jurisprudence
of Keelakkara and Kayalpattanam, Tamilnadu. They were the centres

of Islam much before the advent of this campaign.
Through the efforts of Sheikh Zainudeen Makhdoom First
(1467-1522), who had got an official post in Tariqa, his son Allama
Makhdoom (1506-1586), his grandson Sheikh Zainudeen Makhdoom
Second (born in 1532) who has his final resting place at Chombal
Kunhippalli and Sheikh Abdurahman Hydrose, Tariqa got popularity
even among the common people in different parts of Kerala. It struck
deeper roots in Kerala during the time of Abdul Aziz Makhdoom. His
disciple and Kozhikode Qasi Muhammed First played a major role in
this. His Muhiyadeen Mala created a movement in this field. His son
Muhiyadeen First and his son Qadi Abdusalam paid attention in its
campaign.
In Kerala Science and scholarship were spearheaded under the
leadership of Makhdooms and spiritual leadership was undertaken
by Sayyids. When the light of Makhdooms scholarship coupled with
the blaze of Prophets grandchildren, the spiritual grace of Malabar
had shone forth. This paved the way to spread the golden light of
Islam in different parts of Malabar.
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Sheikh Sayyid Muhammed Mashhoor

Kunhikoya Thangal (T.U)
Karimpanapalam
Sheikh Sayyid Muhammed Mashhoor Kunhikoya Thangal
also called Sayyid Abdullah Mashhoor was born to Sheikh Sayyid
Muhammed Mashhoor Mullakoya Thangal and Sayyida Aysha Aatta
Beevi on 8th August 1948 (1367- Shawal 2), Sunday at Vadakara
Aanantavida ancestral home. After completing his high school
studies at Manarul Uloom madrassa, the first educational institution
at Vadakara, he took up medicine as a profession with his father.
He put into practice the excellent qualities inherited from his
father in its entirety in childhood, adolescence, youth and beyond.
As a result he received the masterhood and blessings in plenty;
paving way to the sublimity of spiritual expansion. Under the
guidance of his father he received knowledge in medical profession
and assisted him in the same profession. Soon he excelled in it.
The government accreditation and registration were received by
him owing to his professional excellence in traditional medicine,
subsequently, manufactured medicine and conducted treatment
in the caliber of a traditional Ayurvedic physician. In addition to
having an in depth knowledge in the medical texts in vogue, he
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Hijarathul Mubeen Juma Masjid, Karimpanapalam, Vadakara
had received knowledge in rare medical procedures and medicine

handed down to generation after generation from ancient stream
of Siddha Vaidya.
He married from a well-known Sayyid family of Ponnani, the first
daughter, Sayyida Asma Muthu Beevi of Valiya Jarathingal Sayyid
Muhammed Hydrose Kunhikoya Thangal and Vettom Pokkiriyakam
Sayyida Mulla Beevi Sherifa. Since then she has been extending her
support to Thangal both in worldly and spiritual realms.
His impassionate longing for spirituality inherited from
forefathers gradually grew to its fullness. Attracted to Sufi tariqa he
received disciplehood from his venerable father Sheikh Muhammed
Mashhoor Mullakoya Thangal. The spiritual grace he received from
that relationship is enthusiastically pursued to this day by treading
the path of tariqa.
He received from his father a plethora of knowledge that
throws light into the highest realm of spirituality. The knowledge
expanded in him. The light he received treading the path kindled
into gracefulness. This was instrumental in spreading the light of
divine knowledge in the hearts of thousands.
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The silver light of knowledge that he had received from his father
coupled with the broadness of his hearts innocence were causative
factors in the brilliance of purity that lead his way to the final goal.
He rose to the highest stature in receiving the permission and right
to be the spiritual master of the Sufi orders of Gauz ul Aalam Sultan
Muhiyadeen Abdul Qadir Jilanis Qadiriyya Tariqa; Sheikh Ahamed
ul Kabir Rifais Rifai Tariqa; Kwaja Mohinudeen Chistis Chisthiya
Tariqa; Qutubul Akthab Badiudeen Tabaqathis Tabaqathiya Tariq
and Sheikh Shihabudeen Zuharawardis Zuharwardiya Tariqa. From
different parts of the country people come to Thangal regularly
seeking guidance and disciplehood.
Among his ventures are the constructions of Kuriyadi Makham,
Kuriyadi Juma Masjid, Sheikh Bukhari Makham; renovation of
Cheruseethi Makham, Karimpanapalam Hijaratul Mubeen Juma
Masjid and Baithul Laif. In addition to this, he constructed Mahlara at
Tanur, Vailathoor, Ponnani, Chettipadi, Areakode and other spiritual
centres that have come up with his and his disciples efforts. He is
also undertaking their maintenance. These are some of the good
deeds that have happened under his leadership.
Every year Sheikh Thangal conducts Uroos Mubarak of Sheikh
Sayyid Muhammed Mashhoor Mullakoya Thangal and Sheikh
Muhiyadeen Abdul Qadir Jilani in the month of Rabi-ul-Akhir in
a grand scale. This three-day Uroos is attended by thousands of
people without any religious or class distinction. His venerated
mother Sayyida Aysha Aatta Beevis Uroos on Ramadan 14, Milad
Sherief, Rifai, and Kwaja Moinudeen are among the great souls
whose Uroos Mubarak is being conducted each year.
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Vettom Pokkiriyakam Ancestral House

Ponnani
A danayil Padinharakathu Sayyid Abdullah Hydrose ImbichiKoya

Thangal was a great personality who made lasting impression in the
socio-cultural religious fields and in the Freedom Struggle in the initial
decades of the last century in Ponnani. He shot to fame stepping
into the shoes of the Khilafat President as a widely respected man.
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His bridal home Vettom Pokkiriyakam ancestral house, situated

on Juma Masjid road, is one of its kind with a spacious veranda,
stone pillars, balcony and a mosque in its premises as a symbol of
aristocracy; that had cast its footprint in the prevailing worldly and
spiritual matters. The first Valiya Thangal Sayyid Mashhoor Pookoya
Thangal constructed this house in 1884, May 30 (Hijri year 1301
Shahban 5)
The role played by this house to maintain the peace of Ponnani
in relation to Malabar Revolt in 1921 can be briefed as follows:
It was the wedding of Sayyida Nafeesa Kunhatta Beevi Sherifa of
a famous Sayyid family of Vettom Pokkiriyakam in Ponnani in 1921,
August 21. People from all over the land and abroad were invited,
keeping up with the high status and glamour of her father Adanayil
Padinharakathu Imbichi Koya Thangal. It was a time of poverty and
the coastal region was in great famine. Even a morsel of food was
of great value to the impoverished lot. Thangal who befriended the
downtrodden specially invited them.
Since the Nikkah was fixed months before, elaborate
arrangements were made with much efficient planning. The bride
groom was a young chap with religious fervour and excellent
disposition from a prominent Sayyid family of Aakode. Amidst this,
like a bolt from blue, came the news of a conflagrating revolt spread
in North Malabar.
During that time Information Technology was in the offing.
Modern means of communication were not there. People used to
exchange information through errand or telegram. It was difficult to
put off the urgent situation. With a note of optimism Imbichi koya
Thangal made each move from early next morning.
Except a few skirmishes from the time of advent of Makhdooms
for three centuries on end, secular values were protected in
Ponnani and it was an example for the whole of Malabar. Everyone
on hearing the news of an outbreak, prayed imploringly for nothing
untoward to happen.
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An elaborate thatched shed with all kinds of facilities and dcor

was set up on the premises of Vettom Pokkiriyakam ancestral house.
In those days weddings used to last for at least three days. Since road
transport didnt develop like it is today, waterways were in vogue.
Journeys were mostly during the night, according to the direction of
the tidal waves.
Through the Canoly canal that flows through the back side
of the house invitees from Kochi, Taikave, Aluva, Thottumugam,
Kodungalloor, Chavakkad, Veliyamkode, Tirur and Chaliyam region
in house boats and yachts; and through land in manjal, bullock-carts
and horse carts started arriving from early morning.
Woman-folk from near and distant lands gathered in the patio
and the men in the thatched shed. The weddings here used to be at
night. Since the bride groom party had to come from a long distance
the Nikah was invariably fixed for the night.
At the fall of night petrol-max and lanterns spread light in the
house and the adjoining area. Indiscriminate noises and peals of
laughter were heard from the guest all over. In the pandal outside,
an overwhelming gathering of scholars, social leaders, prominent
among citizenry were present. Couplets from Nasheed1 and baith
were being recited in chorus accompanied by rhythmic beating of
Aravana2 and Kolkali2. Happiness hung in air, as if the sway of revolt
is not felt.
At this time some people came running to Imbichi Koya Thangal
and exclaimed, Thangal, a mob of 300 armed rebels under the
leadership of Awtalu of Pallippuram, Chamravattom have reached
near the bridge in the town. It is heard they would destroy taluk
office, treasury, police station and the affluent ancestral houses
Raichantakom and Konganum Veedu.
Our people under Kelappans leadership have created a protective
shield for time being, but if they cross the bridge things would get
worse. On hearing this, the crowd grew pale and became silent.
Kelappan, lawyer Raman Menon, Panjilakath Muhammed Haji,
Makki Imbichi Koya and Balakrishna Menon tried to pacify them but
1- Nasheed : poetry recitation

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2- Aravana and Kolkali : Popular forms of Mappila Art
it was of no avail. Kelappan on climbing the shoulders of Raman

Menon addressed the public and said:
Dear friends, please listen. We are your well-wishers. We differ
from the ways that you have chosen. Our ways are peaceful and
calm. Through them, our national leaders have proclaimed to reach
the goal. Please try to understand the consequences of your daring
act. So please be calm. Lets sit together and discuss the matter.
Those honest words of the leadership were first unheeded by the
rebels. But, when the longing for vengeance alleviated, they crossed
the bridge and gathered in the Khilafat office and in its vicinity. They
were still reluctant to listen to the requests made by Kelappan, his
group and the locals.
Despite the statements of Kelappan, the smoldering embers in
the hearts of the rebels didnt die out. Imbichi Koya Thangal who
was carefully monitoring the situation, walked towards the rebels
along with his colleagues.
After Isha prayer the rebels faced a man in long robe, with an
elegant knot wound over his hat and a mark formed on his forehead
from prayers. He approached them calmly and with his tactful
diplomacy requested,
Dear children, Muslim brothers, this is a miniature Mecca. This
is the headquarters of a taluk with an area half the size of Malabar. It
is the Second capital of Zamorin king who protects this place like the
apple of his eyes. In this place no one else but Muslims reside. Hindu
friends and Muslims live here for centuries in religious fraternity.
Today is my beloved daughters wedding. Since this is the first of
its kind conducted by me in this house, elaborate arrangements
are made with much hard work. Please calm down and come with
me for the wedding and make it a success. He embraced the rebel
head, Awtalavu and requested him. At this, they were completely
calmed down.
With the intention of not letting the perpetrators of violence like
Collector Thomas, police superintendent Hitchcock, those backing
83
the government and the army to escape to Kozhikode; the rebels

had destroyed Parappanangadi railway station and the railway track.
As a result the bride grooms party couldnt reach the place and they
returned. This inauspicious news came to Thangal, but he consoled
them by giving it to fate and actively involved in the protection of
his homeland.
The rebels accompanied thangal raising the slogan of Takbir
and came to the wedding ceremony. On seeing them, the crowd
panicked. Entrapped, they scurried hither and thither. Imbichikoya
thangal stated, No one should panic and run. They are our
distinguished guests. He said it repeatedly.
When the longing for revenge and the spirit of the rebellion
settled in their hearts, they were overcome by thirst and hunger
because of their long journey and wandering. Even before being
seated, they drank the welcome drink to their hearts content. A
sack of sugar was used up, says lore.
After that they feasted sumptuously and spent the night in the
chill of the drizzle with sound sleep. Early next morning through
Chamravattom ferry, they set out for Tirur, after having received a
fund of 2500 rupees collected from the gathering.
Prof. M.P. Manmadhan, in his biography on Kelappan, recounts
the story as follows:
Kelappan and his companions who resisted the revolt in their
non-violent ways couldnt last for long. A man (Thangal) who became
happy at their appropriate timely interference came forward and
addressed the rebels. Children, I have made preparations for your
food. Please come and have it. Then we would sit together and plan
the further course of action.
The rebels accepted the invitation and went to his house. It was
a wedding day in Thangals house. The rebels who were hungry and
tired from their long wandering ate greedily. It was raining heavily.
The rebels sat there for long, unable to do anything. Ceasing this
opportunity Kelappan approached them and repeated his request to
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withdraw from an armed rebellion and return peacefully. It worked.

Though Beevis Nikkah was interrupted for a while, later with
elaborate arrangements Valiya Jarathingal Sayyid Abubacker
Sakkaf Imbichi Koya Thangal married Sayyida Kunhatta Beevi. She
was a beacon of hope for those toiling in pain. Politicians before
submitting nominations came to seek her blessings. She was a pillar
of support for fishermen and those who came to her refuge. She
departed from this world on February 6th , 2000 (1420 Dhu l-Qa`d
1). Her final resting place is the Makham adjoining the mosque in
the premises of the house.
A few years back, this house, at the verge of destruction, was
renovated by Sayyid Muhammed Mashhoor Kunhikoya Thangal who
married Sayyida Asma Muthu Beevi, the daughter of Mulla Beevi
Sherifa, the lady of the house. The renovation was complete on
Saturday, August 25, 2012 (Hijri year 1433 Shawwal 7). This house
stands for aristocracy with its head held high, as an example of how
heritage can be protected.
The precedent set by Imbichikoya Thangal in his tactfulness,
political diplomacy and social service is continued by his son V.P.S.
Thangal, former M.L.A and after his demise by V.P. Hussain Thangal
to this day.
Sayyida Kunhatta Beevis only child who is alive, Mulla Beevi
Sherifa in her eighties still remembers with pride in heart about
those adventurous stories she had heard from her mother, which
happened 94 years ago in her ancestral house, that was built 132
years ago.
85
References
1. Cheruseethi Mala - Therkandi Muhammed Vadakara
2. Jwalikkunna Margadeepam - P. Muhammed Master Pattambi
3. Mashhoor Moulid - P.T. Abubacker Maulawi Ottapalam
4. Cheruseethi Thangal Moulid -
Sayyid Muhammed Mashhoor Mullakoya Thangal
5. Conversation with Dr. Muhammed Bashir Androth
6. Sayyid Bukhari Moulid -
Sayyid Ahamed Kunhikoya Thangal Androth
7. Valiya-Hydrose Mala - Nalakath Kunhimoideen Kutti Ponnani
8. Keralathile Sayyidanmar - Rahmathulla Sakhafi
9. Mashhoor Muhiyadeen Rathib -
Sayyid Muhammed Mashhoor Mullakoya Thangal
10. Sheikh Bukhari Mala - Therkandi Muhammed
11. History of Sayyid Muhammed Qasim Valiyullah -
Kandamkalam Kunhikoya Thangal Kavaratti
12. Hydrose Rathib
13. Mamburam Thangal Jeevitham Athmeeya Porattam -
Darul Huda Islamic University, Chemmad
14. Thazhengadiyile Athma Thejas - M.C. Vatakara
15. Thazhangadi Makham - K.M. Bharatan, T.T.K Manoj Kumar
16. Oru Nalla Ormakkai - K.M.C.C Vatakara Town
17. Qasim Valiyullah Moulid
18. Muhiyadeen Moulid
19. Kuriyadi Sadat Moulid
86
Name and Fame

Vadakara is a land that had witnessed centuries of prosperity
and fame. Today that history is not very significant, albeit, the
yesteryears of this land and its surrounding region were glorious and
strong. In the field of anti- colonial struggle, socio-cultural industrial
and commercial field, this region has a century old rich history.
Vadakara Beach
87
As the seat of various Kalaries of North Malabar and the

headquarters of Kadathanad; Vadakara is a meeting point of
various custom, cultures and heritage. Being the land of Kunhali
Marakkar who raised the first struggle against colonization in India
and the seat of Thacholi Otayanan, the valiant hero of the folklore
Vadakkan Pattu, of Unniyarcha and Palattukoman, Vadakara has
many recountable stories of legendary valour.
The name Vadakara is derived from the words Vadak+
kara=Vadakara, which means the region located on the northern
side of the river. In olden times the people of Vatak community
came and occupied the shores of this region and hence got the
name Vadakara. The weavers of Shaliya community from Vadakara
of Tamil Nadu came to Kerala and colonized the region. They called
the colony by the name of their original home Vadakara. Thus those
who do research on place names have different points of view about
the origin of the name Vadakara.
The Northern region of Kottappuzha, the seat of Thekkilamkoor
and the north of Puthuppanam are some of the attributes by which
Vadakara got its name. The English called it Badagara, and Arabs
called it Buraira. During the time of Tipu Sultans rule over Mysore,
this place was known as Badagara, as the arms and ammunition of
Tipu were protected here. Bada (Big) and Aagara (store house) are
the words in Kannada which when combined are called Badagara.
Later both in print and speech various definitions were given for the
word Vadakara.
The famous explorer Abu Abdullah Muhammed Battuta
(1304-1368), better known as Ibn Battuta in one of his travels came
to this land in 1347, and called the industrial centre of that time
Batfatar.
88
Kadathanad- A journey down the

time-line
In ancient writings Kerala is mentioned as Cheralum. Cherum
means that which is joined and alum, according to Gundert
dictionary, has the meaning salt or marshy land. Cherum also means
mountain. Thus, a marshy land (edum) with salty taste can be called
as Cheralum= Keralam.
There is a historical view that Kerala (Cheralum) was formed by
the movement of the sea to the east on the west of Sahyadri. The
king Korobothros (Kerala Putra) who ruled Kerala is mentioned in
the stone inscriptions of emperor Ashoka and in the inscriptions
2 and 13 of the initial centuries before the Common Era (BCE),
Keralanadu is also mentioned in Chola Pandya writings. During the
time when Cheraman Perumal partitioned his country among the
feudatories and relatives, he had given thirty thousand Nair soldiers,
one thousand two hundred thara (a unit of division of land) and
Kollam Mukkaadm vazhi nadu. Mukkadum means approximately
900 miles of extension.
The coastal region between Vadakara and Mangalapurum was
ruled by a royal dynasty with its headquarters at Azhimala. The
Chera King defeated the famous king of that dynasty, Nandan, and
89
established his authority over Puzhinadu. As a result, Vadakara

came under this royal dynasty. When the Chera kingdom declined,
Kadathanad which included Vadakara became a part of Kolathiri.
In Sanskrit, this region is known as Kadolkajakshiti. Varakkal was
the first headquarters of this region extending from Korapuzha to
Mayyazhipuzha.
Malabar district of British Period
Polarthiri royal dynasty was established on the south of

Kolathirinadu centered on Elamkoor and Kuttipurum. It is said
that the famous Muttungal Kovilakum was constructed in a day
by king Polarthiri. Initially this region was under the authority
of Thakkilamkoor of Kolathiri royal dynasty. Polarthiri who ruled
Kozhikode built a fort with its base at Kuttippuram and conducted
the governance.
90
When Zamorin captured Polanad, he banished a princess from

Kozhikode who had a right in Polarthiri royal dynasty. She got married
to a prince of Kolathiri. It is said that Kadathanad royal dynasty thus
came into existence.
The undivided Kurumbranad Taluk which included Vadakara
91
It is assumed that the southern regions of Kolathnadu were

under the control of Thekkankoor with its base in Puthupattanam
on the shore of Kottapuzha. According to a legend, an ancestor of
Kadathanad royal dynasty married a maiden of Tekkankoor, hence
got the land Kadathanad.
Kadathanad king had governors at Muttangal, Earanmala,
Azhiyoor. The king of Kadathanad was loyal to Kolathiri to the end of
the seventeenth century.
Kadathanad was located between the lands of Kolathiri and
Zamorin, hence both Kolathiri and Zamorin crossed this land to go
to each other. Thus it got its name Kadathanad. Kadath+Vazhi+Nadu
= kadathvainadu which was later shortened and transformed as
Kadathanad. In Kuttiyadi- Vadakara road beyond Mokeri where
Kadathanadan Kallu is situated was one of the boundaries of
Kadathanad.
The ruler of Kadathanad loyal to Kolathiri is in the European
records in the name Boyonor of Badagara, Bownor, Bavanor. These
names transformed to Vazhunoor in Malayalam and were used as
the title of the rulers of Kadathanad in the early period. In 1750,
with the permission of Kolathiri, the title Vazhunnoor was changed
and the title King was accepted. Kadathanad had a big hand in the
political turmoil of North Malabar.
During the reign of Mysore Sultans, Kadathanand king who
sought refuge in Travancore, following the decline of Tipu in
Malabar, was restored to power after 1792 by giving a ransom of
3000 rupees each year to British. Kavilumpara and Kuttiyadi which
were under the king of Kottayam or Kottiyat for the convenience of
East India Companys governance were made a part of Kadathanad.
Kadathanad was the first signatory of a treaty made between the
company and the princely states in the year 1792 April 25.
The undivided Kadathanadu consisted of Azhiyoor, Valayam,
Kummankode, Muttungal, Valliyad, Ponmari, Eramala, Kunnumal,
Arakkilad, Karthikapalli, Kavilumpara, Vadakara, Purameri, Kuttiyadi,
Memunda, Edacheri, Velum, Palayad, Iringannoor, Cherapurum,
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Puthuppanum, Tooneri, Kottappally, Maniyoor, Velloor, Azhangeri,

Thiruvallor, Parakkadavu, Kadameri, Chekkiyad, Kuttipurum etc.
On the occasion of the coronation ceremony of Maharaja
Tirumanasu by the British emperor on the eve of Saturday,
September 7, 1912 at Jubilee Town Hall Kozhikode, Shankara Varma
Raja (1801-1839) of Kadathanad Ayanjeri Kovilakum along with
other deserving personalities from different parts of Malayam
(Malabar) District were honoured.
Like some of the kings of princely states of Malabar, the English
kept the king of Kadathanad away from the political power by
making him a pensioner. The Kadathanad family got separated into
two branches namely AyancheriKovilakum and EdavaluthuKovila-
kum. The last ruler to hold this position was E.K Raja Varma Valiya
Raja. After his demise, owing to dispute about the ownership, the
Kovilakum was demolished in 1967 following a court order.
British government nominated a body headed by Dr. Appu
Menon in 1913 to form a local self-government in the name Union,
which included some regions of Kadathanad with its headquarters
at Vadakara. After Independence the panchayat which came into
existence in 1952 was upgraded to a Municipality, by joining
Nadakkutazhum and Puthuppanam, October 1, 1958. These were
regions of rich cultural heritage and Kadathanadan Kalari that
spread in abundance. Today these centres of Kalari are there only
for names sake.
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Karimpanapalam
The history of a country is incomplete without a complete history
of the various regions comprising the country. Thus, the history of
Karimpanapalam is inevitable in writing the history of Vadakara.
Karimpanapalam which is situated on the border of Vadakara and
Puthuppanam regions had played a significant role in shaping the
trade union movements of Malabar. Once, Karimpanapalam was
the centre of agricultural labourers, century old saw-mills, labourers
toiling from dawn to dusk and, coir manufacturing units which were
functioning in sheds adjoining thatched houses where they work
from morning in the dim light of oil lamps. The coir markets had
labourers who would toil from dawn to dusk and it was the most
important beedi producing centre of Malabar. Thus, it was a centre
of industrious labourers.
To the serene natural beauty of this village; with plenty of
canals, coconut trees among flora and fauna, greenery of paddy
fields; came Sayyid Mullakoya Thangal, an everlasting luminary of
goodness and religious fraternity, with his family four decades back.
The society of Karimpanapalam respected and honoured Thangal,
who became a permanent resident, more than their relatives.
Since then the tradition is continued to this day. Karimpanapalam
Mashhoor Thangal, respectable for natives and foreigners alike,
94
conducts the annual Uroos Mubarak (Andu Nercha) in the most

appropriate manner, in which thousands of people, from locality and
outside participate, irrespective of any religious or class distinction.
Karimpanapalam which is a conjoining of the old Highway and the
new bypass is a prominent commercial centre at present. Today,
Karimpanapalam reminisces about the past memories and protects
its rich heritage.
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Vadakara - Memories of Bygone Days

Vadakara and its surrounding region situated in the
north of Kottapuzha had got its place in the map of export
and import as prominent ports from ancient times. The place
Kottanara, mentioned in the Greek travelogue on sailing,
Peri plus of Eritrean Sea in the first century of Common Era, is
debated in history. Dr.Francis Buchanan (1762-1829) the author
of the book A Journey from Madras through countries of Mysore,
Canara and Malabar is of the opinion that the place mentioned in
the travelogue is Vadakara. If we check the harbour registers of the
the remnants of a quay at Vadakara.
96
Portuguese, we can see that the name Pudipadana in Portuguese

script is the Puthuppanam of Vadakara.
From very ancient times onward, ports were the basis of the
foreign relationship. Hence sea was a channel of trade and cultural
exchange. Muziris, Tyndis, Bakare, Nelkinda and Naura were major
ports. Muziris is at Kodungallur. This was a major port and centre
of trade in India known as the Gateway of India. It was through this
port that the religion of Yahooed-Christian and Islam spread in India.
The history of a port can be studied only in the background of the
regions adjoining it; this is what geopolitical theories say. The profit
earned out of cash crops was utilized by owners, labourers and their
dependents for life. A group of people from very ancient time lived
in affluence due to the high yielding capacity of the inland. To give
pleasure and happiness to them Handicrafts, Arts and Literature
were formed. In ancient days our pepper and cardamom played a
role to make foreign dishes tasty. Our spices made diplomacy warm.
The Greek sailor Hippalus discovered that it was possible for
ships to reach the shore of Kerala from Syagrus region of Arabia
in one and a half months with the favourable westerly winds of
June and July. Thus, hundreds of loaded ships reached the shores
of Kerala. If so many ships were anchored at one harbour, it would
be difficult to sell out goods and collect pepper and other goods
instead; hence ships were anchored in all major ports.
In the Middle Ages Arab traders were active in all ports around
the world. From China to the East African coast of Mosamba, their
trade zone stretched for ten thousand kilometers. This route was
along the major ports of Malabar that included Vadakara.
From Malabar pepper, cardamom, ginger and cotton were
exported to China and gold, silver, aluminium, silk, clay vessels,
mercury, zinc etc. were imported to Malabar from China.
From eleventh century onwards the coastal regions of Chombal
and Muttangal started developing as small ports. Kalayam, a
tributary of Mayyazhipuzha and Orkatteri, branch of Vellipuzha
97
had flown at Vellinkulangara and joined the Arabian Sea when they
reach at Muttangal Parambu.
The main nodal point of Chombal, Muttangal and Kottakkal
harbours was in Vadakara. Since the seashore was broad, this place
became a busy business centre. Dried coconut and coffee were the
major exports.
Every year 2, 02,735 tons of goods were handled here; goods
worth 13, 84,951 rupees were exported and goods worth 7, 42,241
rupees were imported, says Malabar Manual. They maintained
active relationship with the ports of Muscat, Goa, Bombay, and
Mangalapuram.
There were neither jetties nor bridges here for ships to come near
the land. At the time when the United Kerala came into existence,
a sea-bridge was being constructed but the project was terminated
half way through. A signal post was erected to indicate the presence
of the harbour flashed every 20 seconds, giving direction to the
ships. Morse signals were also used to communicate with the ships.
In 1909 a lighthouse was erected at Thikkodi. It was 57 metres
above the sea level and spread light beyond 23 nautical miles. It
flashed in every five seconds. To the west of the lighthouse is a single
rock. It is called Sacrifice Rock (Velliyan kallu). It has an extension of
five acres and is uninhabited.
It is said in the Malabar Manual that the valleys of Wayanad is
a region that yields worlds best quality cardamom, and pepper of
Kottayam and Randathara was of top quality.
The goods which were brought from the Highlands of Wayanad
through the river to Vadakara harbour were exported in wind driven
ships and the good quality products imported from there were
taken to different places.
In the fields, on the banks of rivers, in mountains, rocks
and forests of Vadakara and in its adjoining places food grains,
mountain produce, and lot of finished products were produced.
Centres of culture promoted Art, Literature and Handicraft. Along
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the water-rich rivers both culture and products flowed and came to
the port. Here, ships were anchored for exports in foreign trade and
imported costly items like gold.
From major mountains produce centres like Payyannoor,
Nadapuram, Kallachi, Talipparambu, Kuttiyadi, Thottilpalam, Batheri,
Kalpetta, Manandavadi, Koorachundu, different goods were brought
by landways, waterways, bullock-carts, boats to the harbour and
exported to foreign countries. Since the place was suitable to carry
things to different places and since lot of products were available,
traders from Arabia, China, Burma, Sri Lanka, Nepal, Afghanistan,
Phoenicia, Rome and Greece came to the port for trade.
Most products along the land ways arrived in bullock-carts.
Those carts loaded with spices camped at Vadakara Peruvattum
Thazhe. Then they moved as convoy to Thayengadi sea shore.
Ancient means of goods transport
The grinding sound of the cart wheels and chiming of oxen

bells signaled the arrival of dawn to Thayengadi residents. It is said
that, even if the cart driver fell asleep during the night on reaching
Vadakara, the bullocks were so familiar with the place that they
99
would tread along and reach destination without losing direction.

Till 1960 Thayyangadi was a busy port.
The foreign traders of undivided India from the Alaees Mamen
faction of Muslim, natives of Kutch region of Gujarat (Kacheekars),
the Brahmins of Gujarat (Settujis), Valagayan Chetties of Tamil Nadu
and Karnataka conducted trade in this place regularly.
Coir factories, oil mills, pepper refinery centres, salt stalking
go-downs, etc which were active from Vandithavalum near Jubilee
tank to the sea shores where goods were stalked, made Thayengadi
a proud centre of trade and commerce.
The sea where the ships were anchored in bygone days; the
shores where dhows and small boats were in plenty, lament the loss
of good old days and say the sad story of uninhibitedness. In those
days, this was a rich industrial area. Both locals and outsiders worked
here in plenty. This continued in post-independence era. The only
remnants that were not flushed away with the current of time are
the stilts of the dilapidated bridge on the seashore, the go-downs
which are shut down in Thayengadi, the shops with wooden plank
shutters, pandikashala, the deteriorating walls of go-downs because
of the roots that run deep inside the wall.
Thayengadi was the industrial centre of Vadakara which is a port
city. Chakkarateruvu, Gunnystreet and Vandithavalam were busy
and alive round the clock. The salt trades of the Gujarati agencies
that brought salt from Uppalang of Gujarat and stored them in salt
godowns were active here. Coconut products like dried coconut
(copra), coir, kotta thenga; mountain produce like cardamom, pepper,
dried ginger, lemon grass oil, and cane were mainly exported from
Vadakara. There were many agencies to bring consumer products
like grains, sugar and salt by ship that were functioning here. Dates
and dried dates were imported from Basra in Iraq by Arabs.
Many companies functioned in Thayengadi under the ownership
of the locals as well as outsiders. Nancy, Devasi, Aspinwall,
Muljiratankshi, Khanji Moraraji, Govindji Padamsi, Asher Syndicate,
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Renjith Leelader, Patels were some of the companies that added to

the industrial fame of Vadakara.
Aspinwall was the foreign company that imported food grains.
The import of salt was the monopoly of Patels. The rise in export and
import attracted many companies to Vadakara. Merchant Steam
Navigation, Malabar Steam Ship Company and Sandhya Steamship
Company are a few to name. Until 1960, Thayengadi was a busy port
for export-import; mentioned in port records.
This busy transportation traffic prompted the then Central
government to build a bridge at Vadakara port. The required land
was acquired and road, office buildings etc. were constructed but
the authorities joined hands with nature and blew out the dreams
of Vadakara. The inquisitive historians who come to the shores of
Vadakara can only see and sigh at the dilapidated parts of the sea
bridge, the concrete pillars constructed on the seashore, office
buildings that are almost brought to ground, the Pear Road with no
one to take care.
In Vadakara and in nearby panchayats of Azhiyoor, Chorood,
Onjiyum that are coastal regions, a large number of people are
engaged in fishing industry. Chombal is a famous fishing harbour.
Present day Thayengadi is a Trade centre and a museum of
antiques. It collects the antiques from different part of India and
sells them here. From costly chairs, cupboards, swings, cots, Chinese
jewellery, ancient silver vessels, pianos to small spoons (tithanakayil)
everything is available here. People used to visit these places and
wish to own them.
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Vadakara in Hamiltons View

B orn before 1680 and died before 1733, Alexander Hamilton,
the native of Scotland, a trader and writer was an officer at East
India Company who visited many places in South India as a traveller.
In 1727, he published a book A New Account of East Indies which
describes his visit to these cities. A description of his visit to Vadakara
in 1703 is given in the Malabar Manual. A gist of the description is
given below.
From Meeliyil (Mahe) about 8 to 10 Nazhika (a unit of
measurement) to the North is situated the port city of Burgare
(Badagara). In the land of Bellanor Burgare (Vadakara Vazhunoor), a
strong king of this land, grows pepper in abundance and cardamom
of number one quality in the world is cultivated here. It is described
that Hamilton went there and did cardamom trading.
The ship that Hamilton brought near the shore was visited by
Bellanor (the king of Kadathanad). The king who observed its interior
expressed his wish to have a ship built for him in that fashion. The
king and his predecessors had the supremacy of the sea. From time
immemorial the ships that sailed between Kanyakumari and Daman
had to have the permission from the Bellanor to sail in their waters.
The ships with a single mast had to pay eight shillings for a year
and those with three masts had to pay sixteen shilling a year. The
revenue was collected in this way.
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With the beginning of the Portuguese conquest in India, they
wanted to have the control of the sea routes. This resulted in a
struggle between the king and the Portuguese and it still continues
(1703) to this day. The kings special boats were designed to move
faster. To search and find those ships that sail without the pass, these
boats were employed to go rounds in the sea from October to May.
Hamilton asked the king whether he wasnt afraid about his safety
on seeing a foreign merchant ship entering his territorial waters.
He answered that he had foreseen and understood the character
of Hamilton, therefore he wasnt afraid. He also added that he
wasnt against foreign trade relationship. He was only protecting the
supremacy over the sea under his territorial dominance.
The king gave instructions to his body guards to make necessary
arrangements for Hamilton to buy things for free.
The coastal boundary of kings country stretched to Trikkodi in
the south which is about twelve nazhika from Mahe. Kottakkal was
the region from where the special boats started the surveillance.
Hamilton had specially mentioned about the rock Balippara
which is situated at a distance of eight nazhika from this land. Balipara
got its name, when Portuguese came to Kozhikode for the first time
and some boat men of Kottakkal ceased one Portuguese ship and
took the people inside to this rock where they were sacrificed.
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Kunhali Marakkar
After the demise of Pattu Marakkar in 1595, Kunhali Marakkar
Fourth was made the naval commander of Kottakal Putupattanum
Zamorin. He achieved great feats which his predecessors couldnt
gain. A new face of resistance was launched in the southern coastal
region. From the Cape of Good Hope to China, Pattu Marakkars
fame and valor on the battlefront weakened the spirit of Portuguese.
They realized that if they wanted to maintain their naval supremacy
over the ocean, it wouldnt be possible without the decline of the
Marakkars. Without sparing much time, they indulged in evil plotting
to create a rift between Zamorin and Marakkars. Some privileges
enjoyed by Nair feudal lords were given to Marakkars. Nair lords
became extremely jealous. Ceasing the opportunity, the Portuguese
wielded evil plots, by winning the Nair lords to their side, Kunhali
Marakkar was painted as the lord of the ocean, exponent of Islam
to Indians, most of all as the king of Malabar Muslims. Owing to
several other reasons, Zamorin fell out with Marakkar and became
his enemy.
On March 5, 1599 Portuguese soldiers came with artillery
from Goa and combined forces with that of Zamorins, surrounded
Marakkars fort and launched an attack. Meanwhile, a convoy of
Portuguese ships centering Kottapuzha was going around. Though a
faction of Nair soldiers resisted to this idea keeping the valiant hero
in their high esteem, it was of no avail. At last, Marakkar with no
104
other option, on March 16, 1600, surrendered on condition that no

harm would be done to women, children, his followers and himself.
Kunhali Marakkar Monument at Vadakara
Lowering the sword, clad in black cloth, the most courageous

commander that Malabar had ever seen walked towards his king
believing that he would protect him. The worst he could expect was
a jail sentence in the custody of Zamorin. On the contrary, Zamorin
and the Portuguese commander, Furtado conspired against Kunhali
in the most treacherous manner; breaching the treaty, Marakkar
and his followers were taken to Goa and jailed.
They tried to proselyte them with promises and temptations,
but they didnt give in to their words. Finally, a specially made
French model gallows was set up before the Viceroys bungalow.
Amidst a horde comprising of lords, common men and women,
university priests of Portuguese war mongers, Marakkar, the valiant
commander accompanied by a musical band, was lead to the gallows
and put to violent death.
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This incident that would be recalled with tearful eyes marked

the end of a century of unparalleled struggle of great heroism in
the history of Malabar. The treachery and malicious plotting of
Portuguese were causative factors in upsetting the history of
religious fraternity and strong bond between Zamorins and Muslims
that lasted for decades.
After the time of four Kunhali Marakkars, the route was open for
the Portuguese to enter without much resistance until the arrival of
the Dutch in 1563, which curbed their century old strife for colonial
expansion and force them to sign treaties to go out of Kerala.
A vast portion of the Arabian Sea and the Bay of Bengal had been
protected from foreign invasion due to the tactfulness, maneuvering
and courage of Marakkars. It is specially recorded in the pages of
history. The Naval academies in Mumbai and Azhimala stand in
commemoration of Kunhali Marakkar. The epoch making feats
of these heroes and the gains we had in their legendary struggle
against the naval dictatorship of Portuguese is an episode of Kerala
history that gives us goosebumps and makes our heart brim with
pride and honour.
Though Zamorin had put up a bold face of resistance against
the naval supremacy of the Portuguese from the beginning to the
end, despite the farsightedness occasionally getting blurred; it was
the presence of Zamorins feudatory Kunhali Marakkar that helped
to stave off Portuguese from Keralas soil and keep the honour of
our motherland. Otherwise, Kozhikode would have been another
city like Goa under Portuguese supremacy and the whole of Kerala
would have been a Portuguese state. Even otherwise, it would have
been a Portuguese India instead of British India.
106
Hyder Ali, Tipu and Kadathanad

E nglish East India Company joined hands with big and small
princely states including Kadathanad and hastened their efforts in
gaining the control of India. Gauging the gravity of the situation
Hyder Ali (1701-1782) and Tipu (1750-1799), the rulers of Mysore
curbed the colonial expansion of the British at the very beginning in
countries under their control and in Malabar as well. They engaged
in a series of battles and in the first half of the eighteenth century
strengthened the defensive front against British.
Zamorin was occasionally attacking Palakkad. In 1757, when he
attacked again, the Naduvazhi (ruler) of Palakkad, Itti Kombi Achan
approached Dindigal Foujdar (governor) Hyder Ali for protection.
Hyder Ali sent him an army under the command of his officer
Makhdoom Ali to defend Palakkad against Zamorin. Zamorins army
was defeated and retrieved. Further attacks were not made on
agreement that Zamorin had to pay a war indemnity of twelve lakh
rupees to Hyder Ali. Initially, Nawab Hyder had only plans to gather
materials to fight against colonization. He didnt have any intention
to attack Malabar. Later, Ponnani Thalachnor (Commander- in chief),
Chattukutti Menon was sent to Sri Rangapattanum to negotiate talks
on war indemnity but the agreed amount was not given. As a result,
Hyder Ali attacked Malabar.
107
Dr. N.M Namboodiri quoted the historical records of Vella

Namboodiri, the Oralan of Peyoor temple, implying that there
were solid reasons for Hyder Alis attack on Malabar.
Tipus empire
On January 1766, Hyder Ali and his retinue entered Malabar and
his son Tipu was with him. Tipu was just sixteen years of age, but he
proved his combat skills. Hyders army comprised of four thousand
horses, an infantry of eight thousand soldiers and four cannons.
Hyder Ali who entered Kottayam via Chirakkal didnt find much
108
opposition at the beginning. On January 28, as they were trying to

cross the overflowing Mayyazhipuzha at Perigalum, they had to face
the strong opposition of Kadathanad army. Kadathanad army was
deployed at a strategic position on the other side of the river bank.
Hyder Ali, who had the versatility in all aspects of the art of
combat, misled Kadathanad army with deceptive tactics. His infantry
showed as if they were crossing the river and boarding the boats.
Believing what they had seen was true, Kadathanand deployed their
army in full combat mode. Meanwhile, Hyder Ali and his cavalry
crossed the river at a safe distance from the enemy and surrounded
the Kadathanad army.
Kadathanad army hitherto hadnt had the experience in fighting
a cavalry. Astounded and overcome with fear they ran for life.
Thus, Kadathanad came under the dominance of Hyder Ali. The
king of Kadathanad agreed to pay ransom of fifty thousand rupees
to Mysore government every year. Thus, the king of Kadathanad
continued to rule as a feudatory.
On December 7, 1782, Hyder Ali died. Tipu came to power at
the age of thirty two. Vadakara became Tipus main pepper stocking
centre. He was the South Indian king who had put up the toughest
resistance against colonialism. He dedicated eighteen hours a day to
the service of the nation. To those of his colleagues who advised him
to conduct peace talks with British, he famously replied, it is better
to live a day like a lion than to live like a goat for hundred years.
Initially, though Hyderabad Nizam and the Maratha Empire were
against the British East India Company, with the passage of time,
everyone subserviently made amicable settlements.
Distinguishably, Tipu Sultan was one among the few Indian
rulers who had fought British to the end of his life. The valiant epic
of Hyder Ali and Tipu Sultan is a glorious chapter of Indian History.
Owing to his defeat in the third battle of Mysore on March 18th,
1792 Tipu was forced to accept the clauses in the peace treaty and
it came to effect on March 24, marking the end of the war. Even
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before, all the strategically and commercially important places of

Malabar, including that of Vadakara came under the dominance of
British.
During the reign of Mysore, spacious roads were needed to
pull the cannons along with the soldiers. Thus, Tipu planned and
constructed many roads. Prior to that, two-wheeler vehicles were
unknown to Malabar.
After the ascension of Tipu to power, he entered Malabar
crossing the Perigathoor River and along Koroth Road via Chombal
Puzhiparambu. It was Tipu who constructed Koroth Road. He
constructed roads suitable for the movement of cannons.
110
Land Transport and Water Transport

T ipu Sultan had constructed roads from Azhimala through the
coast line and in the interior region as well. Adjoining roads were built
from the Chirakkal and Kottayam that reached upto Tamarassery,
Puthiyachery ranges. From the confluence of Kottapuzha a road
through Vadakara via Chelakkad and another one from Kozhikode
through Vadakara to the northern tip of Kerala were also built by
Tipu. In order to counter the attack from Pazhassi Raja, British East
India Companys Wayanad- Vadakara road was renovated and made
suitable for transportation.
Sultan Canal was an important channel of water transport in
North Malabar. Arakkal Aadiraja, in 1766, made this artificial canal
on taking instructions from Hyder Ali. A similar project was never
undertaken in Malabar previously. Except Sultan Canal most others
were built in the middle of the nineteenth century. Road transport
was nominal in those days, water transport was more prominent.
Canoli canal starting from Vadakara was the most important water
transporting channel of Malabar. It starts from Vadakara and flows
to the southern tip of Malabar. This was constructed in 1848 by the
then Collector of Malabar, William Logan. From Kovalam in the south
to Kasargod in the north, connecting cities and villages, parallel to
the sea, flows the West Coast Canal. Canoli Canal joins this.
111
The descriptions of C.A. Ines in Malabar Manual and Richard

Button who visited Malabar in the 19th century, can be briefed
as follows: Travelling to different regions of Malabar was boring.
Journey through lakes in ferries was difficult. Wheel carts were rare
and animals carrying load on their back were unusual. People were
carrying loads on their backs for wages. In the time of the rule of
Mysore kings (1766-1792), rivers and lakes were the main ways of
transport. Tipu Sultan started road transport in Malabar.
An ancient means of transport
Prior to the coming of motor vehicle facility to Malabar, people

were mainly travelling on foot. Children in the suburbs of Vadakara
used to walk ten to fifteen kilometers to their school. Bicycle was a
symbol of prestige.
Officers and rich men travelled in rickshaws and horse carts.
Munsif, lawyers, doctors (apothecary) also used such vehicles.
The Anjal shepoys (postmen) used to run with a staff with bells
to collect or distribute things. The distribution along narrow paths
and unpaved lanes with stones and thorns were indeed intolerable.
112
Iconic Pillars of Religious Fraternity

With the coming of Muslims, Islam started spreading in Malabar
on account of timely cooperation from the brothers of Hindu
community. Following to that, both Hindus and Muslims maintained
a strong relationship during the time of Kolathiri until the advent of
Vasco-Da-Gama and his crew in 1498 which was a causative factor
in the enmity between Hindus and Muslims. In the 16th century,
however, a change had come over this scenario in 759 of Malayala
varsham (Kollavarsham), during the time of Thacholi Otheyanan
and Kunhali Marakkar. Otheyanan started his Kalari after making a
customary offering to the eldest Kunhali Marakkar and seeking his
blessings.
Thayengadi Juma Masjid

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At the time of erecting the pandal for Lokanar temple celebration,

Mathiloor Kurukkal and Ohayanan got entangled in a war of words.
Both challenged each other to a mortal combat at Ponniyum.
Messages (oola) were sent to different parts of the land announcing
the combat unto death including Naduvazhi Tampuran (ruler),
Chandu, Kunhali Marakkar, to the karanavar of the ancient Muslim
ancestral house -Cheenum veedu. Following to this, invitees came
to Tacholi Manikkoth Taravad and wished all success to Otheyanan,
who was at that time, immersed in contemplation.
William Logans Malabar Manual depicts the strong relationship
between Otheyanan and Marakkar in the format of Vadakkanpattu.
T.V. Krishnans translation of those lines can be summarized as
follows:
[Translation of the Malayalam version]
The fixed Thursday has come
With compatriots;
Came Kottakkal Ahamed Kurikkal
With his companions arrived
Vadakara Peediyakkal Kunhipookker
From those gathered in the battle ground rose hails
Sounds of the swords clinking against each other
From the cloth clad around the waist
Otheyanan took in his hand, sixteen coins of silver
Keeping them at the feet of Kottakkal Ahamed Marakkar
Fell to his feet in supplication
In the name of Allah the Almighty
Marakkar blessed Otheyanan
Marakkar told Otheyanan:
The very ground you stand upon
Shall be the kalari
Of the goddess of war
Others too blessed Otheyanan in that manner
114
Lokanarkavu temple, Vadakara
For beloved Kunhali of Kottakkal, Nair and Thiyyar are the same.
These lines echo the virtue of religious equality and brotherhood
in Kunhali Marakkar irrespective of class and religion. The friendly
relationship between Marakkar and those in the key positions of
Lokanar temple is an adorable chapter in history.
Kavile deevi poonu deevi

Allarem onnayi kandudevi
Kulavum kulaperum chodichill
Manushya kulathinte kavillamma
These lines are from the popular folklores in the oral tradition
that extols Lokanar kavu situated five kilometers from Vadakara city
in the east.
Vatakkan pattu is full of this temple; its history and legend are
intricately woven into the lore. Within the four walls of the Lokanar
temple where the members of Thacholi family is to be seated for
watching the Utsav, another floor was arranged for prominent men
of Muslim community to sit with their legs lowered.
115
Kavil bhagwati ponnamaikku

Makkiyale makkalum makkala
Meccale makkalum makkala
Araykkarum makkalum makkala
The purport of the aforesaid lines is that the deity of the

Lokanarkavu temple considers the followers of all religion as
children. Meccale makkal means Arab Muslims.
Another glorious place in this lore is the Cheenum veedu
situated on the bank of Kakkadipuzha. In ancient times Chinese had
trade relationship on the coastal region of Malabar. In Arabic, China
is called Sween. The modified version of Sween is China. Hence it
has the name Cheenum Veedu.
In the beginning, Cheenum Veedu Juma Masjid was a thatched
mosque. Three hundred years ago, under the guidance of the ustad
of the mosque and woli Mayin Musliyar, the renovation work of
the mosque was going on in full swing. Mayin Musliyar and his
companions came to Kuttiyadi to meet the landlord Namboodiri of
that place and requested him to give the wood necessary for the
renovation of the mosque. Namboodiri told them that they could
have the tree which had fallen in the wrong direction into the pit
while it was being cut. Musliyar was happy and retuned to Cheenum
veedu.
Though attempts were made under the supervision of
Namboodiris caretaker to lift the fallen tree, all their efforts were
in vain.
Surprisingly, in the night of that conversation, there was a
heavy downpour accompanied by thunder and lightning. The whole
region was inundated. In the strong flood the tree was carried to
Kakkdipuzha and settled near the place where the mosque was
being constructed. The mosque was reconstructed with that one
piece of wood.
116
On the second day of the temple Utsav of this place, those who
came with the guidance of velichappad gave coins as offerings as
they approached the Cheenum veedu mosque. This contribution is
made to light the lamp at Mayin Musliyars Jaram. Velichappad and
the contingent left the place only after the person who made the
contribution was back.
One day while Mayin Musliyar and his compatriot Kungan, a
native of Palakkad were travelling to Palakkad on a business trip. On
the way they came across Kuttichathan Thirayattum. A legend says
that owing to Kungans sincere prayers the grace of Kuttichathan
came to Puthuppanam and the temple Kalariyullathil Kalari
Bhagawati temple was consecrated with the presence of its deity.
117
Kerala and the Religious Campaign of

Islam
From the ancient time onwards, Adem Mountain in Ceylon was
a pilgrim centre for Arabs, Buddhists, Christians and Hindus. With
the origin of Islam, Muslims too started visiting this place. At that
time Kerala was under the unified rule of the Perumals. Shakroth
Pallibanar, Kulashekaran and Cheraman were the famous rulers of
Perumal dynasty.
Atulans Mooshakadynastys Palakan 1 was the first Pallibanar.
During his reign, a vessel of Muslim missionary group from Arabia
reached the shore of Kodungallur on its way to Sri Lanka. The
contingent consisted Sheikh Zahirudeen Ibn Thakyudeen and two
other men. Their aim was to visit Adem Mountain and to carry out a
campaign for Islam. They were the first Muslim missionaries to Kerala.
Knowing the presence of the group, Bana perumal invited them
to his court. He enquired about their motive for the visit. They told
him that their visit was to perform a pilgrimage and to campaign
for Islam. The king, who came to know more about Islam and
the Prophet Muhammed expressed his wish to accompany them
on their return journey. Perumal and his trusted ones, including
ministers and prominent men joined his group with all amenities
and accompanied the missionaries on their return journey. The king
sought permission from his sister Sridevi and included her son, the
118
prince of Kohinoor, in his contingent along with four other trusted

natives of Chaliyum - Musta Madhukkath, Neelinishad, Shadhipadh
and Neelishinad. The contingent, which set sail from Kodungallur,
finally reached Jeddah in 628 C.E. (A.H. 6). At the presence of the
Prophet they received a warm welcome. The Prophet called Perumal
by the name Tajudeen Hind.
Perumal and his contingent were taken to the palace of Malik
Ibn Habeeb, the ruler of Yemen. Perumal spent four years in that
place. Meantime, he learned the different custom and traditions
of Islam and married Rabiya, a relative of Malik Ibn Habeeb and
Malik Ibn Dinar. After that he prepared for his journey back home,
along with Habeeb Ibn Malik. On the return journey as they reached
Shahar Mukkalla, the king contracted a disease. The king was passed
away on Muharram 1 A.H. 10 (C.E 632 April 8), Monday. Before his
demise, he had made his death Will that the contingent must go to
Malabar and campaign for Islam even if he died. The Will included
his instructions and pieces of advice in this regard. The king handed
down a message to the crew for the ruler of Malabar.
The unexpected death of the king immersed the crew in deep
sorrow. A missionary group comprising 44 people set sail for India in
A.H. 21 (C.E. 642). They sailed in two ships; one under the captaincy
of Takkiyudeen alighted the shores of Kayalpattanum in Tamil Nadu.
The contingent started the missionary activities with Arab-Muslims
who came there before for trading; and with some locals, the
campaign gained momentum. Another ship under the captaincy
of Malik Ibn Dinar came to the shore of Kodungallur. They showed
their face to the ruler. They handed down the message and they
were given the warmth of hospitality in keeping with the custom
and tradition. They were provided with all facilities. Hereafter, they
started Islamic activities in Kodungallur. Adjacent to kings kovilakum
the first mosque in India was constructed on 11 Rajab A.H.21 (C.E.
642 June 16), Monday. Muhammed Ibn Malik Ibn Habeeb was the
first Qasi. All workforce and materials required for the construction
like stone, wood, carpenters, masons, workers and overseers were
provided from the kings palace at Kodungallur.
119
From Malik Ibn Dinar and his compatriots to all those Muslim
exponents and people from Arabian trader community who came
here received respect, acceptance and wholehearted cooperation
from the Hindu kings of each time and natives as well. With the
support of the Arab traders who visited here annually and the
Muslim missionaries, a congenial atmosphere of friendship and
religious brotherhood existed here. These factors were causative in
the spread of Islam in Kerala.
Malik Ibn Dinar and Habeeb Ibn Malik were the forerunners
in spreading Islam in Kerala at the beginning. After that, Malik
Ibn Habeeb, his wife and some of their children went to Kollam
in Koyilandy with their earnings and constructed a mosque. The
mosque was inaugurated on Ramadan 27, A.H. 21 (C.E 642, August
30) Friday. After sheltering his wife and children in the mosque, he
dedicated his life for the cause of Islam. Later he went to the North
East coastal region of Azhimala, which is twenty five kilometers from
Kannur. He erected mosques at different places - Dul Hajj 10 A.H.
21 (642 C.E. November 8), Thursday at Madayi; Rabbiyul Awal 10
A.H. 22 (643 C.E. February 6) Thursday at Badukka (Barka); A.H. 22
Jamadul Awal 27 (C.E 643 April 23) Friday at Mangalapuram; A.H. 22
Rajab 18(C.E 643 June 12) Monday at Kasarkode; A.H. 22 Shabhan
1(C.E. 643 June 21) Thursday at Sreekandapuram; A.H 22 Shabhan
29 (C.E 643 July 23) Thursday at Dharmadam; A.H 22 Shawwal 21 (
C.E 643, September 11) Thursday at Chaliyam; A.H 22 Shawwal 29 (
C.E 643, September 18) Thursday at Koyilandy and Pandalani.
Gradually in places like Ponnani, Kolachal Kavalpattanum,
Thegapattanum, Poovarpattanum, Alapuzha, Kochi, Palluruthi,
Chavakkad, Tanur, Tirur, Parappanangadi, Ullal, Thiruvanadapu-
ram, Puthiyangadi, Thalassery, Peringadi and Mahe mosques came
up and Qasis were appointed. After the completion of the mission
Malik Ibn Dinar passed away at Kurasani due to a natural ailment
of old age on his return journey to native land in A.H. 35 (C.E. 645).
With the spread of Islam, in the second and third centuries
of Hijri year, more pilgrims came to Adem Mountain. They often
120
alighted at Malabar as a go-between on their journey to Adem

Mountain. It was the fag end of the reign of Perumals. Their reign
lasted for three cycles of Jupiter. Anarchy and mayhem prevailed
in the country, and the last Perumal, a well wisher of his subjects,
was earnestly seeking for peace of mind. To this grim state of affairs
came the Arab natives of Kuffa in Iraq, Sheikh Ali and his contingent
from whom the Perumal gained more knowledge about Islam.
Distributing the country among the feudatories, he embraced
Islam and accepted the name Abdurahman Samiri in 825 C.E (A.H.
212) and set out for a journey to Mecca. After being instructed in
Islamic rituals, he came to Dhofar in Oman in 827 C.E. (A.H.212)
where he died in 832 C.E. There he was buried in Bamiri Masjid.
The conversion of Cheraman Perumal to Islam and the advent
of Islam in Kerala during the time of the Prophet are debated in
the academic circles. A faction of the so called academicians, have
registered their difference of opinion in this regard. It is strange that
the historical findings put forward by the historians, with accolade,
based on weak evidences and guessing, have greater acclaim and
acceptance than those without accolade, but whose arguments are
based on solid evidences and in-depth research.
The historical records suitable for the making of Kerala Muslim
history, from the seventh century to the time of Portuguese invasion,
is available at Kasargod Talangara Malik Ibn Dinar Mosque, Madayi
Mosque, the burial ground at Sreekandapuram, and in books of
Ibn Suharwardis Rihaluthul Mulluk, Sheikh Zainudeen Seconds
Thahfatul Mujahideen, Sulaiman Tajirs Silsilath Al Tawariq, Ibn
Qurdadis Kithabul Masalik wal Malik Ibn Faqihs Kithabul Burdan,
Abdul Farajs Kithabul Fihiristha, Ibn Rasthas Kithabul Aalak Al
Nafeesa and the writings of Ibn Battuta, Yaqooth, Abul Fida, Al
Masoodi, Abu Said, Al Byruni which are etched on the wall tablets
of prominent mosques and translations of old Arabi-Malayalam
writings etc do have authentic information about Kerala and the
coming of Islam. All these writings and books are in Arabic language.
121
Azhyyanadikal Tiruvadikal the ruler of Venad in his Shasana

given to Tarisappali of Kollam in 848 C.E was signed by eleven
prominent Muslim citizens as witnesses, who were accepted by the
governing body of that time. The historical writings that took place
within the two centuries of Islams inception shed light on the fact
that Islam had been spreading in Kerala at the same time as that of
the Prophet himself.
122
Education in Malabar
From the time of the Prophet himself (571-632 C.E.), Malik Ibn
Dinar and his retinue and all those missionaries of Islam and the Arab
trading community of yesteryears received sincere encouragement
respect and acceptance from the Hindu rulers of each milieu and
the natives alike. Along with the Arab traders who annually visited
here, the Muslim missionaries too gave generous cooperation.
As a result, the ground was set for Islam to grow in Kerala in an
atmosphere of friendship and brotherhood from the beginning.
Jafar Bin Malik Chombal, one of the earliest Qasis, was said to
be the Qasi of Mahe region in the book Rehlathul Mulluuk (The
Journey of Kings) by Muhammed Ibn Omar Zuharawardia. Hence it
can be justifiably affirmed that Islam started spreading in Vadakara
and in adjoining places from that time onwards.
In 1800, the London Mission began to reform educational
scenario of kerala comprehensively. It was started at Travancore.
In Central Kerala, it was The Church Mission Society which took
up the same initiative and The Basal Evangelical Mission (B.E.M),
with their base in Switzerlands Basal city was actively involved in
Malabars Education. The first western education institution formed
in Malabar was the primary school at Kallai constituted by B.E.M in
1848. Under this organization, a girls school with one class having a
123
single teacher for all the subjects was formed at Vadakara in 1884.
After four years, it was joined with a nattupallikkoodam under the
leadership of Raman gurukkal and was developed as middle school.
This institution was later transformed as B.E.M high school.
Many administrative reforms as well as the western system of
education brought by the English were vehemently opposed by the
Muslims. They differentiated intellectual education as worldly and
spiritual education as other-worldly. The use of Arabi - Malayalam
was in vogue among Muslims and for the majority, written
communication was possible without the use of either English or
Malayalam during the time, on top of that, in most places, othupalli
functioned from dawn to dusk which were impediments for school
education.
It was in 1871 that the British government partially paid attention
to Muslim educational scenario. In 1884, the Government Education
Report described the deplorable condition in this field, albeit the
governing body neither made any ramification for solutions nor
showed any interest or gave encouragement to better the situation.
With the efforts of the social leaders, schools and Arabic madrassas
came into existence.
The Renaissance movement called Aligarh Movement, which
started to blow in North India in the 19th century, had infused the
educational sector in different parts of India with fresh energy. Its
repercussions were considerably felt in Kerala. To upgrade Aligarh
College to university a task force comprising of Yaqub Hassan Sett,
Khan Sahib Moideen Pasha headed by Maulana Shaukat Ali came
to Kochi on May 5th, 1911 and on June 16th they were given a
warm welcome at Thalassery Imdadul Islam Sabha. They also visited
Travancore, Kollam, Kochi, Aluva, and Kozhikode and received
spirited welcome and liberal financial support.
In order to discuss the problems in the educational sector,
Bava Moopan, Inspector of Education of Tirur, conducted a
scholastic workshop at Kuttichira in Calicut, in which the revised
academic syllabus proposed by Chalilakath Kunhi Muhammed Haji
124
(1866- 1919 C.E.) was unanimously accepted. The new syllabus

was initiated in Darul Uloom Madrasa at Vazhakkad in 1913. In a
similar manner madrasas were established at Kannur, Thalassery,
Valapattanam, Kozhikode, Kodiyathoor, Pulikkal, Paravanna,
Chaliyum, Thirurangadi, Nallalum, Eriyad-Azhikode at Kodunagalloor
and Ponnani. Thalassery Taeleem Ul Avaam, Madrassathul Mubarak,
Mayyalaviya at Mayyazhi, Kozhikode Himayathul Islam, Chaliyum
Madrasathul Manar, Kozhikode Madrasathul Muhammadiya,
Punarpa Makthabathul Uloom, Ponnani Taeleemul Ikvan and Eriyad
Al Madrassathul Ethihadiya were among the first Madrassas. Most
of them later got transformed to schools. This sparked off a new
trend in merging religious education with material education.
All these factors imparted a novel grace to the people of Kerala.
Primary education institutions were opened at many places. With
the waves of Aligarh Movement reaching Kerala, a new enthusiasm
was seen in the functioning of the educational sector. As a result, in
1925 Manarul Islam Sabha (the light of Islam) was formed on the
ground in front of the Makham of Cheruseethi Thangal, the divine
grace of the land, amidst an august gathering of prominent citizens
and scholars.
The first endeavor in this direction was the establishment of a
primary education school for girls. A madrassa was started in the
shed on the west side of Chirakkal house. Sultana Aysha Beevi
Aadiraja of Arakkal Royal Dynasty who was the 30th in that position
from 1921 to 1931 inaugurated the first building on May 27, 1927.
On February 16, 1935 a society was registered under the Society
Act with the by-law prepared by K.M. Seethi Sahib. Following
that, madrassa was transformed into Higher Elementary School.
Outstanding educational institutions are functioning under the
Sabha and outside, with a view to improve the society in general
and the Muslim community in particular.
In the post - Independence scenario religious studies were
stopped in the public schools owing to the fact that India is a secular
state. This was taken as a challenge by the Muslim community
125
and preparations started to form madrassas on a Mahal base. In

order to enhance religious studies and propagation of religion,
Muslim Educational Board was established under Samastha
Kerala Jamiyyathul Ulama in 1950. The main sculptors were
Sayyid Abdurahman Bafaqi Thangal and Paravanna Moideen
Kutty Musliyar, who were eminent scholars. The first meeting
was convened on September 11, 1951. Even before this, with the
instruction from the mother organization of the Board, a meeting
of the prominent citizens and supporters of religion was conducted
under the chairmanship of Sayyid Mullakoya Thangal, Thayengadi,
on 17th August, 1951. It gave birth to Vadakara Daras Committee.
The famous Busthanul Uloom Madrasa (Garden of Knowledge) was
formed. The madrassa was later shifted to a newly constructed
building in January 1954. Today it is one of the biggest religious
learning establishments of Kerala.
126
Vadakara Before and After

Independence
F rom 1792 to 1888, continuing from English East India Company
and later until the Independence, the British government directly
ruled Vadakara. When the British government formed the Malabar
District by unifying the princely states, Vadakara became a part of
Kurumbranad Taluk. Administrative reforms were made in Judiciary
and Executive in the system of Central rule. This land, which was a
part of Bombay Presidency at the beginning, continued as part of
Madras Presidency and later in Madras State until the formation of
Unified Kerala.
On November 1, 1956 unified Kerala came into existence.
On January 1, 1957 Palakkad, Kannur, Kozhikode districts were
formed from Malabar. Vadakara, which is the second largest city
in Kozhikode, became a part of it. It is a taluk and has both Lok
Sabha and Assembly constituencies in its name. This increases the
importance of this place.
Vadakara in 1884
In Keralolpathy (Origin of Kerala) which was discovered in 1882,
formed in 83 and rewritten by Dr. Herman Gundert (1814-1893),
the description of Vadakara can be briefed as follows:
N: L 11 Degree 36 S.L. 75 Degree 38 it is a port and trading city.
There is a Taluk Court, Munsif Court, School, Moosavari Bungalow
and a useless fort here.
127
References
1. A New Account of East Indies - Alexander Hamilton
2. Malabar Manual - William Logan
3. Kerala History - A.Sreedara Menon
4. Kerala Muslim Charithram _ Sthithi Vivarana Kanakk
Directory Volume 1 - Dr. C.K Kareem
5. Vadakarayude Vazhithara - B.K. Thiruvoth
6. Thazhengadi History - Prof. K.K. Mahmood (Theeram 4)
7. Shri. Lokanarkavu - Prof. Dr. K.C. Vijayaragavan,
Prof. Dr. K.M. Jayasree
8. Kerala Samskaaram Akavum Puravum-
Dr. N.M. Namboothiri
9. Manarul Islam Sabha - K.Abdurahman Haji
10. Tipu Sultan - P.K. Gopalakrishnan
11. Samuthiri Charithrathile Kanapurangal -
Dr. N.M. Namboothiri
12. Kunhali Marakkar Oru Veeraghada - Dr. K.K.N Kurup,
Prof. E. Ismail
13. Keralam Pathinanjum Pathinarum Nootandukalil -
Velayudhan Panikkasheri
14. Keralathile Thuramugangaliloode - Captain K.P. Rajan
15. Navabhavana Souvenir - Kannankuzhi Vatakara
16. Angadipperuma - K.P. Haris
17. Nawab Tipu Sultan Oru Padanam - Dr. K.K.N Kurup
128
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MASHHOOR MULLAKOYA THANGAL

T.V. Abdurahimankutty was born on August 16th, 1949 at

The spiritual master of Sayyid Cheruseethi Thangal, the forefather

a keen interest in historical writings may have many suggestions.

Ponnani T.V. Abdurahimankutty

Prof. T.B. Vijaya Kumar

Ihsan or Tasavvuf (spiritual refinement). The Sufi stand is that by

1- Tariqa: Sufi Path 11

Thrissur Prof. T.B. Vijaya Kumar

1- S: Peace be upon him 14 2- R: one who has the satisfaction of God

Sheikh Sayyid Muhammed Mashhoor 1

Mullakoya Thangal (Q.S )

The final resting place of Sayyid Muhammed Mashhoor Mullakoya

In his younger days, he didnt have much formal education. One

On that occasion, he used to go to places and participated

Sayyid Mullakoya Thangal who had been steadfast in

On February 26, 1879 a judgement given by the North Malabar

A judgement that sighted the insight

Kochi: The case fought by the with Arabs, Justice K. Sukumaran

With the change of residence to Bythul Ayshabi House,

He disliked indulging in activities that would undermine the

His wife, Sayyida Aysha Aatta Beevis each move was in

On 5th December 1987 (1408 Rabi-ul-akhir 13) Saturday at 5

The Family of Sheikh Thangal

1- Janaza : Holy physical body 28

Vadakara. Sayyida Imbichi Beevi passed away on May 18, 2015

Thangal could speak the private aspects of his visitors who

In response to Thangals instructions, both of them mediated a

Sheikh Sayyid Mullakoya Thangals Mashhoor Qadiriyya

22. Their Sheikh, Alhadi Sayyid Shiekh Shamsudeen Nasri [R]

26. Their Sheikh, Hazrat Sayyid Abul Hasani Aliyyil Kurashiyyil

28. Their Sheikh, Sayyid Imam Abdul Wahid Tamimi [R]

(He was born in a place called Kharg near Baghdad. He departed

spiritual being and a scholar. His demise was on Muharrum 25,

Sheikh Sayyid Abdurahman Mashhoor

Sayyids (Prophetic family) greatly influenced not only the life of

Once Sayyid Abdurahman Mashhoor Thangal asked the owner of

path of Islam. Most of them held the stature of a master of various

Sayyid Abdurahman Mashhoors genealogy

Sayyid Abdurahman Mashhoors Qadiriyya Tariqa lineage

5. Sheikh Sayyid Abdurahman-al-Hydrose Hadrami 6. Sheikh

Sheikh Sayyid Zain Hamid Cheruseethi

The final resting place of Cheruseethi Thangal, Thayengadi

The elder son of Ubaidullah, Sayyid Alavi was ardent in religious

A tributary chieftain of Kolathiri who ruled Kadathanad was

Udanvannethiyurath thangal madikkanda nee irikke

One day as Valiya Seethi Thangal was sitting upstairs and

to different places and attracted people through spiritual and

Sayyid Abdurahman Al-Hydrose (Q.S)

Ba Alavi Sadats, among them the most noted is Abdullahil Hydrose.

Sayyid Abdurahman Vamb maintained a strong relationship with

The genealogy of Sayyid Abdurahman Al-Hydrose

Qadiriyya Tariqa Lineage of Sayyid Abdurahman

Hishamudeen [R] 8. Sheikh Sayyid Sherif Noorudeen [R] 9. Sheikh

Halaramauth eenu pathiyakum vanna

Sheikh Sayyid Muhammed Bukhari

Sayyid Sheikh Muhammed Bukhari Muthukoya Thangals final

Among the four siblings, Sayyid Moosa Waliyullahi got married to

Kuriyadi Thayyetham Thengil Sadat