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In the interior regions their possession is almost absent. Astonishingly differently Muslims possess a large area of land as Jenmam in Payyanad and to some extend in Manjeri. In Payyanad, an area of Comparatively smaller portions of land were in possession of Muslims in Manjeri and Melakkam villages.
An added momentum might have created by the settlement of the powerful Kurikkals of Manjeri in this region. The lineage of Kurikkals has been traced back to the seventh century Arabia Moulavi One member of this family reached cannanore. His grand sons became masters of Kalarippayattu and other war-field aerobatics. Zamorins invited them to Calicut to train warriors in the wake of Portuguese menace.
They lived at Calicut for three years and became trainers Gurukkal of Kalarippayattu. Kurikkal is a derivative of Gurukkal. Two of the sons: Moideenkuitty and Hassankutty were sent to Manjeri as the revenue collectors of the region by the Zamorin. Documents show the religion wise statistics of the three villages that constitute the city. The state expanded its intervention in education since Schools were set up in the presidencies and British provinces in India.
Other than establishing new schools, they also cut into the tradition education system Educational development of Mappilas of Malabar was taking place under such a context. However, the facilities available during the colonial times in Malabar provided minimum accessibility to education. Documentary evidence shows that the government could not take up the educational responsibilities of the region to any commendable extend Facilities were mostly concentrated at the primary level where as the secondary education was concentrated in Urban points.
Secondary education was thus accessible only to those who have economic power and proximity to the cities. That too was further limited by unavailability of sufficient berths in schools. The state of Mappila education was too pathetic. Their education in general was wound up by the primary stage as there was no secondary Mappila Schools. They show little regard for English education. Performed badly in Examinations, lacked in teaching resources, brought up in largely religious ambience which often stood back on to modern science and technology, the modern education was almost kept out of the Mappila life world.
The position of Mappila Education in has been portrayed in a colonial document on Mappila education. Being in the capital of a taluk that offered most obstinate opposition to the colonial state and culture, this middle class seemed to have generated in them a sense of urgency for reconciling the Mappila life world with the emerging modern ways of life.
The programmes and priorities of Hidayathul Muslimeen Sabha throw light to this. Hidayathul Muslimeen Sabha was founded at Manjeri on 3rd June The first Secretary and treasurer were Mr. Kunholan and K. Pokker respectively. The members of the Sabha are listed in the proceedings of the meeting of Sabha. Alavi, V. Kunhahammed, K. There were certain declared objectives for the Sabha. They are as follows BHR:pp A To promote religious and secular education, civilization, unity and loyalty to the king Rajabhakthi.
B To extend charity and alms for the welfare of the Muslim community. C To extend assistance and guidance to the new converts and orphan boys. D To buy properties and build structures for attaining the objectives. E To run Madrassah F To establish library, night school, reading room, etc.
G To print and publish text books for Madrassah H To work for the goodness and betterment of Islam in accordance with the objectives of the Sabha as well as Shariat.
The Sabha worked so democratically that the office bearers were elected annually and sub committees were selected to execute specific programmes of the sabha. A Business Committee was also found to have constituted periodically. As per the rules of the Sabha, annual meetings were held in which Managing Committees were elected.
In addition to that the vacancies due to death of members were filled without any delay. As per proceedings, the membership of Sabha was a number between 15 and With such an ordered and disciplined structure, Sabha could achieve many things toward attaining their objectives.
The first significant achievement of Sabha was that it could get a government order passed for constructing mosque in Ernad Taluk. The situation is clearly spelled out at the time of the appointment of Logan Commission to enquire the roots of rebellions of Mappilas in Malabar Innes p. Where the rebels took recourse to anti-state stance, the Sabha took the other way round. The Government accepted the deputation and took follow up action.
The government issued GO No. It is said that the GO enabled to raise mosques in both Nilambur area and Manjeri area without any hindrance from Janmis. The Manjeri Central Mosque was constructed in and another mosque at Kutcherippadi afterwards. The most important area where the Sabha concentrated its efforts was the educational uplift of the Mappila Community. The picture of education of Mappilas given above is of the picture of the entire Malabar.
The situation in South Malabar was too pathetic despite Manjeri possessed some facilities for education in the entire region of Ernad Taluk. The programmes, activities and institutions of the Sabha reveal its utmost concern for educating the Mappila Muslims. The Sabha strived for giving both secular and religious education for the community. The building of the mosque led to the establishment of a traditional mosque school dares there where prominent scholars of the area taught.
Many of the scholars who later became the leaders of Muslim reform were students in this darse. Originally begun in the building of Mappila U. P School of Manjeri, it was later shifted to own building in A new building was constructed in Kurikkalp. It is also called the Sabha Hall which became a centre of dissemination of religious knowledge through various ways.
It became the venue of periodic religious sermons, informal educational ventures and it also housed a library. Moreover the Sabha acted as an umbrella institution for the promotion of learning in dars in Mnajeri. A point which is to be borne in mind here is that the traditional system of education never allowed the presence of black board, text books, etc. The writing of Koranic verses on Boards was religiously proscribed.
Moreover writing of Arabic by girls was considered irreligious and as such to train them in Arabic hand writing Kurikkalp. In addition, Muslims in general stood back on to English and Malayalam. The attempts of Sabha to introduce system of standardization of classes, introduction of modern class rooms and text books even in Malayalam was a most revolutionary attempt at that moment of time.
Text books were written under the auspicious of Sabha to teach in different standards of Madrassa ibid. It is said that the text books they prepared were made use of by many other such Madrassas around the region. The spread of Madrassa movement after in Kerala have reasonably been inspired by the Sabha. The Sabha also strived to spread modern secular education among Mappilas. But this was mainly by way of pleading the government to extend its opportunities for secular public education in the region.
Their membership in Taluk Boards and other bodies often supported them substantially for the same. This influence could be seen in the willingness of the government to incorporate religious teaching in public schools for Mappilas. Vallanchira Kunhimoyin prepared text books to teach religion in schools and the government approved them to be taught in the schools. The initiatives of the Sabha is said to have resulted is various achievements.
The establishment of Mappila Higher Elementary School at Malappuram, training for Higher Elementary Teachers at Malappuram, special training and preparatory classes to Mullas, the appointment of Arabic Munshis in high schools and training schools. The establishment of a high school at Manjeri in was also described as an achievement of the Sabha Kurikkalp.
Moreover, Sabha attempted to participate in ventures of educational amelioration of Muslims in general. It sent its deputations to national level conferences which deliberated on the questions of educational uplift of Muslims ibid p. Personalities having such concerns also visited Sabha at various times. The most disturbing problems of life in this region were poverty, peasant discontent, traditionalism and conservativism.
Any attempt to improve the situations calls forth a diversification of agenda and actions. The Sabha seems to have been convinced of it. At the same time it never kept the issues central to the life of the Mappilas off their concern. It is quite clear from the Sabha documents that it was open in respecting and supporting the British government. We see the Sabha celebrating the crowning of the king in the Durbar on December 12th of ; convening a public meeting on August 13th to exhibit the loyalty to the British king; celebrating the victory of the British in the first World War by way of distributing Tea and sweets to the students of the Sabha BHR:p At the same time the Sabha seems to have developed concerns about the happenings in Turkey which was the seat of Ottoman Caliphs where the imperialist politics had been planning the dismemberment of Turkey.
The Sabha had collected an amount of Rs. IV The consideration of urban based initiatives for the amelioration of the Muslims, thus, adds a new shade of Muslim response to the colonialism and modernity and a new mode of reform as well.
Though their efforts lacked the theological support of towering scholar-reformers, activities of Hidayathul Muslimeen Sabha redefined the Mappila life- world in accordance with the needs of modern times. With an outspoken loyalty to the British, it tried to solve the problems faced by the Muslims of the region through the goodwill of the government. They strived to introduce modern education and scientific and technological aptitude among the Muslims, lessen poverty through welfare programmme, improve economic conditions giving financial support and perpetrated reformist ideas by way of its programmes and practices.
At the same time all their ventures were hinged on their religious concern. The activities of the Sabha concentrated around the Mosque and Madrassa established after their initiatives and efforts.
Their concern for the caliphal authority at Turkey and their presence in the platforms of reform that emerged among the Muslims allover Kerala afterwards vouch for their religious concern.
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