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Variyankunnath Kunjahammad Haji
BornProbably during 1875-1877
Nellikkuth, Manjeri[1] Malabar District, Madras Presidency, British Raj
(present-day Kerala, India)
Died20 January 1922,
Kottakkunnu, Malappuram, Malabar District, Madras Presidency, British Raj
(present-day Kerala, India)
Cause of deathExecution by shooting
Resting placeHis body was cremated by the British. Information about the ash is unknown.
MonumentsVarian Kunnath Kunjahammad Haji Memorial Town Hall, Malappuram
Other namesVariamkunnan, Variyamkunnath
OccupationBusiness
OrganizationKhilafat Movement
Known for
  • Malabar rebellion
    • Khilafat Movement
  • Indian independence movement
  • Battles in Malabar
  • Parallel government
  • Guerilla warfare
  • Battle of Pandikkad
  • Battle of Pookottur
  • Battle of Areekode
  • Manjeri proclamation
  • Nilambur proclamation
  • Punishing rioters
  • Thekkekalam meeting
  • Opposition against Jenmi system
StyleRevolutionary
Political partyIndian National Congress
Movement
Spouses
Ummakiya
​
​
(m. 1905, Death)​
Sainaba
​
​
(m. 1908, Death)​
  • Malu Hajjumma (Paravetti Fathima) [Malu's marriage with Variankunnath Kunjahammed Haji was in 1919 or 1920 and death in 1961 (aged 82)]
Children5 children. In first wife Ummakiya : Mahmood, Moideenkutty, Fathima, Ayishakutty. In second wife Sainaba : Muhammad[3]
Parents
  • Variyamkunnath Moitheenkutty Haji[4] (father)
  • Paravetty Kunjaisha Hajjumma[3] (mother)
RelativesElder brother Kunjalan Kutty (died in childhood). Other siblings : Moideen Haji, Fathima, Kunjayisha, Mariyam Hajjuma, Amina Hajjuma, Unneema[3]
FamilyChakkipparamban family[4]
HonoursListed his name in Dictionary of Martyrs: India's Freedom Struggle (1857-1947) Vol. 5[5]
Notes
The first part of his name Variyan Kunnath (Malayalam : വാരിയൻ കുന്നത്ത്) has been written differently in different sources such as Variamkunnath[6][7] or Variyamkunnath[8] or Variyankunnath[9] or Variyan Kunnathu[10] and the second part Kunjahammad (Malayalam : കുഞ്ഞഹമ്മദ്) as Kunhamad [11] (Malayalam : കുഞ്ഞമ്മദ്) or Kunhahamed[12] (Malayalam : കുഞ്ഞഹമ്മദ്)

Variyankunnath Kunjahammad Haji sometimes called Variyamkunnan (1875-1877 – 20 January 1922) [13][14] was a prominent leader during the war in Malabar against the British,[15] during the Malabar rebellion, and the founder of a parallel government.[16] He was an Indian freedom fighter,[17][18][5] opposer of the Jenmi system,[19] and an ordinary member of the Khilafat movement.[20]

According to R. H. Hitchcock, who took part in the fight against the rebellion, "Khilafat to him (Variyankunnath Kunjahammad Haji) was a Turkish matter, not Indian."[21] Variyankunnath Kunjahammad Haji was just a member of the Khilafat Movement.[20] He established a parallel government in the Malabar District of Madras Presidency in open defiance of the British Raj, which lasted for a short period of six months. With his long-term mentor, Ali Musliyar, Kunjahammed Haji seized large areas of the then Eranad and Valluvanad taluks, now part of Kerala state in India, from British control.[22][23] He said he was fighting for the independence of India.[24]


User talk:Syed Aala Qadri Kalkatvi#August 2023




The Salafi movement or Salafism (Arabic: سلفیة, romanized: Salafiyya) is a reform movement began within the Sunni background[25][26][27][28] which was formed as a socio-religious resistance to European imperialism during the late 19th century, spread in the twentieth century through Saudi Wahhabi propaganda and has remained influential in the Islamic World for over a century.[29][30][31]



[32]

Proposal 2 edit

Please consider to replace the pseudohistory with the following :


Malabar rebellion, part of the Indian independence movement,[33] Khilafat movement[34] and non-cooperation movement,[35] by Muslims of Malabar having a legacy of 4 centuries of resistance to the colonialism[36][37] and a tradition of Mappila outbreaks directed against Jenmi tyranny[38] saw its beginning in the British government arresting, and torturing, Muslims of Malabar for several months for false charges[39] followed by a firing at the Mappilas in Thirurangadi on 20 August 1921 which caused the rebellion.[40] These arrests, and brutality, against Muslims began after Muslims of Ernad and Hindus in Thrissur unitedly conducted a victory procession.[41][42] The victory procession was preceded by a march on 2 March 1921 by Ernad Mappilas in response to, the British loyalists' loyality procession in Thrissur in an attempt against the Indian independence movement while this loyality procession causing violence against mosques, Muslim and lower caste Hindu houses and their shops.[43] When the rebellion helmed by Variyankunnath Kunjahammad Haji began to spread the British and certain of their supporters left.[44][45]

Thousands of innocent Muslims including women and children who were hiding in the forests, hills and uninhabited houses were massacred.[46] The British government army butchered hundreds of Muslim women and children.[47] The British government forces raped[48] Muslim women and shot Muslims which caused the death of lower caste Hindus also since some of such Hindus used to shave their head like Mappilas then.[49][50] The British government burnt Muslim and Hindu houses.[51] Almost all houses were looted or plundered.[52] The Muslim refugees were confined to the rebel areas while the Hindus were allowed to come out forcing Muslims to suffer poverty and hunger besides no access to relief work.[53][54] The indiscriminate massacre of Muslims by the British government forces led Mappila rebels to surrender.[55][56]

Several unreliable[57] reports of forced conversion of Hindus by the Muslim rebels thus ranging from none[58] (or 3 or 180 or 900) to 2500 or more for refusing to accept Islam,[59][60] were spread (while it was propagated that it was a Hindu-Muslim riot as part of divide and rule policy of the British government)[61] to justify the cruelty by the colonial government meted out against the Muslims.[58] It is reported that British loyalists (including such Mappilas) were involved in the looting which Variyankunnath Kunjahammad Haji took action against.[62] Haji said British loyalists, who were involved in forced conversion of Hindus (to Islam), were vandals[63] and British agents and spies worked pretending as rebels as part of plot by the British against the rebels.[64][65] All of such alleged or reported forced conversions took place weeks after the rebellion started only, after British forces began to come,[66] which was after the two incidents —martial law declared by the British government and the surrender of Ali Musliyar on 31 August 1921. Until then no forced conversion took place.[67][68][69] Hindu Jenmis, and their mostly Nair kanakars or karyasthans helped the British government to capture the Mappillas. This caused rebels to turn against such sections.[70] 10000–12000 people were killed and 10000 went missing; while the British government says 2337 rebels were killed and 1652 wounded.[71] The Arya Samaj says around 600[72] Hindus were killed and 2500 forcibly converted during the rebellion.[73] Hindu refugees including upper section returned to their native regions after six or eight or one year after the rebellion (started[74]).[75] All relief camps were closed after a certain period.[76] It is said there is no demographic change to suggest forced conversions of Hindus.[77]

References

  1. ^ K. K. Abdul Kareem, Variyamkunnath Kunjahammad Haji, p. 14.
  2. ^ Radhakrishnan, M. G. "Malabar Rebellion: When will we grow up?". Mathrubhumi. Archived from the original on 17 October 2022. Retrieved 25 October 2022. para. 5, "Leaders and scholars attached to the Left, Congress and Muslim League maintain the rebellion as a glorious anti-colonial struggle and a peasant revolt..."; para. 8, "Gandhi lauded its anti-colonial character but heavily criticized the violence and communal angles."; para. 9, "They also saw it as a culmination of a series of anti-European outbreaks by the Malabar Muslims since the 15th century after European colonization began to ruin their prosperity... "
  3. ^ a b c Ramees Muhammad. Sultan Variamkunnan. p. 308.
  4. ^ a b Ramees Muhammad. Sultan Variamkunnan. p. 61.
  5. ^ a b Dictionary of Martyrs: India's Freedom Struggle (1857-1947) Vol. 5 (PDF). Archived from the original on 30 July 2022.
  6. ^ Sudhi, K. S. (25 June 2020). "Reports of Hindu-Muslim strife in Malabar baseless, wrote Variamkunnath Kunhamed Haji in The Hindu in 1921". The Hindu. ISSN 0971-751X. Archived from the original on 22 October 2022. Retrieved 12 February 2022.
  7. ^ "Clipped From Detroit Free Press". Detroit Free Press. 7 December 1921. p. 10. Retrieved 12 February 2022.
  8. ^ "Explained: Variyamkunnath Kunjahammed Haji, the Khilafat leader who declared an independent state". The Indian Express. 25 June 2020. Archived from the original on 22 October 2022. Retrieved 12 February 2022.
  9. ^ "Read all Latest Updates on and about Variyankunnath Kunjahammad Haji". www.reporterlive.com (in Malayalam). Archived from the original on 22 October 2022. Retrieved 25 September 2022.
  10. ^ "Trouble with being a Muslim freedom fighter in India: The story of Variyan Kunnathu Kunjahammed Haji". gulfnews.com. Archived from the original on 22 October 2022. Retrieved 12 February 2022.
  11. ^ Peasant Revolt in Malabar, A History of the Malabar rebellion 1921, R. H. Hitchcock, p. 79.
  12. ^ Naha, Abdul Latheef (28 June 2016). "Century-old records throw new light on Malabar history". The Hindu. para 7. ISSN 0971-751X. Archived from the original on 11 May 2022. Retrieved 25 March 2022.
  13. ^ Varma, Vishnu (25 June 2020). "Explained: Variyamkunnath Kunjahammed Haji, the Khilafat leader who declared an independent state". The Indian Express. Archived from the original on 22 October 2022. Retrieved 31 October 2021.
  14. ^ V, Ajmal (25 October 2018). "After 97 years, a forgotten British massacre uncovered". Deccan Herald. Archived from the original on 11 May 2022. Retrieved 31 October 2021.
  15. ^ K. Madhavan Nair, Malabar Kalapam, pp. 162, 244; FB Evans, Letter to Madras, 20 December 1921; K. K. Abdul Kareem, Variyamkunnath Kunjahammad Haji, 1992, p. 6.
  16. ^ "Explained: Variyamkunnath Kunjahammed Haji, the Khilafat leader who declared an independent state". The Indian Express. 25 June 2020. p. para. 9. Archived from the original on 22 October 2022. Retrieved 27 January 2022.
  17. ^ "Explained: Variyamkunnath Kunjahammed Haji, the Khilafat leader who declared an independent state". The Indian Express. 25 June 2020. Archived from the original on 22 October 2022. Retrieved 9 January 2022.
  18. ^ "7 Dec 1921, Page 10 - Detroit Free Press at Newspapers.com". Newspapers.com. Retrieved 9 January 2022.
  19. ^ Ramees Muhammad. Sultan Variamkunnan. pp. 165–166. ISBN 978-81-954397-0-6.
  20. ^ a b Muhammad, Ramees. Sultan Variamkunnan. p. 143. ISBN 978-81-954397-0-6.
  21. ^ R. H. Hitchcock. Peasant Revolt in Malabar, A History of Malabar Rebellion 1921. p. 58.
  22. ^ K. N. Panikkar (1991). Peasant protests and revolts in Malabar. Indian Council of Historical Research.
  23. ^ "The Mapilla Rebellion : 1921-1922". Retrieved 9 November 2019.
  24. ^ "Clipped From Detroit Free Press". Detroit Free Press. 7 December 1921. p. 10. Retrieved 10 December 2021.
  25. ^ Joppke, Christian (1 April 2013). Legal Integration of Islam. Harvard University Press. p. 27. ISBN 9780674074910. Salafism, which is a largely pietistic, apolitical sect favoring a literalist reading of the Quran and Sunnah.
  26. ^ Joas Wagemakers (2016). Salafism in Jordan: Political Islam in a Quietist Community. Cambridge University Press. p. 227. ISBN 9781107163669. These men adhere to the Salafi branch of Islam
  27. ^ "The Rise of European Colonialism". Harvard Divinity School. Archived from the original on 9 April 2018. Retrieved 9 April 2018.
  28. ^ Esposito, John (2004). The Oxford Dictionary of Islam. Oxford University Press. p. 275. ISBN 9780195125597. Retrieved 5 December 2015.
  29. ^ Mahmood, Saba (2012). "Chapter 2: Topography of the Piety movement". Politics of piety: The Islamic Revival and the Feminist Subject. Princeton University Press. p. 61. ISBN 9780691149806. The Salafi movement emerged at the end of the nineteenth century and the beginning of the twentieth in the context of European intellectual and political dominance in the Muslim World
  30. ^ E. Curtis, Edward (2010). Encyclopedia of Muslim-American History. Infobase Publishing. p. 499. ISBN 9781438130408. Salafi Muslims: As a social movement within Sunni Islam, Salafi Muslims ARE a global revivalism movement
  31. ^ L. Esposito, El-Din Shahin, John, Emad, ed. (2013). The Oxford Handbook of Islam and Politics. New York: Oxford University Press. p. 38. ISBN 978-0-19-539589-1. Salafism, in its varying guises, has been an important trend in Islamic thought for more than a century.{{cite book}}: CS1 maint: multiple names: editors list (link)
  32. ^ "British agent or Mappila partisan?". Times of India. 2 January 2023. Retrieved 14 August 2023. The Mappilas returned after holding a victory procession.
  33. ^ Vattarambath, Sreevidhya (2007). "Introduction" (PDF). Aftermath of the Rebellion – A study of political and social trends in Malabar from 1921 to 1935. Department of History, University of Calicut. p. 2. hdl:10603/63444.
  34. ^ Vattarambath, Sreevidhya (2007). "Introduction" (PDF). Aftermath of the Rebellion – A study of political and social trends in Malabar from 1921 to 1935. Department of History, University of Calicut. p. 1. hdl:10603/63444.
  35. ^ Vattarambath, Sreevidhya (2007). "Introduction" (PDF). Aftermath of the Rebellion – A study of political and social trends in Malabar from 1921 to 1935. Department of History, University of Calicut. p. 1. hdl:10603/63444.
  36. ^ Robert L. Hardgrave Jr., The Mappilla Rebellion 1921: Peasant Revolt in Malabar, p. 61.
  37. ^ "Malabar Rebellion : when will we grow up?". Mathrubhumi. para. 9. "They also saw it as a culmination of a series of anti-European outbreaks by the Malabar Muslims since the 15th century after European colonization began to ruin their prosperity... ". Archived from the original on 13 October 2022.{{cite web}}: CS1 maint: others (link)
  38. ^ Robert L. Hardgrave Jr., The Moppilla Rebellion 1921: Peasant Revolt in Malabar, pp. 61–62.
  39. ^ Ramees Muhammad. Sultan Variamkunnan. (Based on : Prof. M. P. S. Menon, Malabar Samaram, M. P. Narayanamenonun Sahapravathakarum, pp. 54–56; A. K. Kodoor, Anglo Mappila Yudham 1921, pp. 111–112, 119; The Muslim, 5 May 1921; Mithavadi, 10 July 1921; Mithavadi, 18 July 2921). pp. 104–105. ISBN 978-81-954397-0-6.
  40. ^ C. Gopalan Nair (1923). Moplah Rebellion, 1921. Preface.
  41. ^ Ramees Muhammad. Sultan Variamkunnan. (Based on : Prof. M. P. S. Menon, Malabar Samaram, M. P. Narayanamenonun Sahapravathakarum, pp. 54–56; A. K. Kodoor, Anglo Mappila Yudham 1921, pp. 111–112, 119; The Muslim, 5 May 1921; Mithavadi, 10 July 1921; Mithavadi, 18 July 2921). pp. 103–105. ISBN 978-81-954397-0-6.
  42. ^ quote=The Mappilas returned after holding a victory procession. "British agent or Mappila partisan?". The Times of India. 2 January 2021. ISSN 0971-8257. Retrieved 14 August 2023. {{cite news}}: Check |url= value (help); Missing pipe in: |url= (help)
  43. ^ Ramees Muhammad. Sultan Variamkunnan. (Based on : Mozhikunnath Brahmadathan Namboothiripad, Khilafat Smaranakal, pp. 23–26; K. K. Abdul Kareem, Variyamkunnath Kunjahammad Haji, pp. 33–36; Prof. M. P. S. Menon, M. P. Narayanamenonun Sahapravathakarum, pp. 67–68; A. K. Kodoor, Anglo Mappila Yudham 1921, pp. 108–111). pp. 102–103. ISBN 978-81-954397-0-6.
  44. ^ K. K. Abdul Kareem. Variamkunnath Kunjahammad Haji. p. 54.
  45. ^ "Explained: Variyamkunnath Kunjahammed Haji, the Khilafat leader who declared an independent state". The Indian Express. para. 9. 22 June 2020. Archived from the original on 24 October 2022. Retrieved 19 October 2022.{{cite web}}: CS1 maint: others (link)
  46. ^ Vattarambath, Sreevidhya (2007). "Post Rebellion Period — Realities and Relief Works" (PDF). Aftermath of the Rebellion – A study of political and social trends in Malabar from 1921 to 1935. Department of History, University of Calicut. p. 89. hdl:10603/63444. They used to butcher Mappilas unscrupulously and massacred thousands, who were hiding in forests, hills and uninhabited houses
  47. ^ Vattarambath, Sreevidhya (2007). "Post Rebellion Period — Realities and Relief Works" (PDF). Aftermath of the Rebellion – A study of political and social trends in Malabar from 1921 to 1935. Department of History, University of Calicut. p. 87. hdl:10603/63444. The army also butchered hundreds of Mappila women and children.
  48. ^ Vattarambath, Sreevidhya (2007). "Post Rebellion Period — Realities and Relief Works" (PDF). Aftermath of the Rebellion – A study of political and social trends in Malabar from 1921 to 1935. Department of History, University of Calicut. p. 89. hdl:10603/63444.
  49. ^ A. K. Kodoor, Anglo Mappila Yudham 1921, p. 242. (Reference for : The British forces killed a group of lower caste Hindus mistaking them for Mappilas because they used to shave the head like Mappillas.)
  50. ^ Vattarambath, Sreevidhya (2007). "Post Rebellion Period — Realities and Relief Works" (PDF). Aftermath of the Rebellion – A study of political and social trends in Malabar from 1921 to 1935. Department of History, University of Calicut. pp. 87–91. hdl:10603/63444.
  51. ^ Vattarambath, Sreevidhya (2007). "Post Rebellion Period — Realities and Relief Works" (PDF). Aftermath of the Rebellion – A study of political and social trends in Malabar from 1921 to 1935. Department of History, University of Calicut. pp. 87–91. hdl:10603/63444.
  52. ^ Vattarambath, Sreevidhya (2007). "Post Rebellion Period — Realities and Relief Works" (PDF). Aftermath of the Rebellion – A study of political and social trends in Malabar from 1921 to 1935. Department of History, University of Calicut. p. 92. hdl:10603/63444.
  53. ^ Vattarambath, Sreevidhya (2007). "Post Rebellion Period — Realities and Relief Works" (PDF). Aftermath of the Rebellion – A study of political and social trends in Malabar from 1921 to 1935. Department of History, University of Calicut. pp. 90–91. hdl:10603/63444.
  54. ^ Vattarambath, Sreevidhya (2007). "Conclusion" (PDF). Aftermath of the Rebellion – A study of political and social trends in Malabar from 1921 to 1935. Department of History, University of Calicut. p. 271. hdl:10603/63444.
  55. ^ Ramees Muhammad. Sultan Variamkunnan. (Based on : Prof M. P. S. Menon, Malabar Samaram, M. P. Narayanamenonun Sahapravathakarum, pp. 124, 138; T. Muhammad, Mappila Samudaayam Charithram Samskaaram p. 386.). pp. 230–231. ISBN 978-81-954397-0-6.
  56. ^ "After 97 years, a forgotten British massacre uncovered". Deccan Herald. para. 30. 25 October 2018. Archived from the original on 11 May 2022. Retrieved 22 September 2022.{{cite web}}: CS1 maint: others (link)
  57. ^ Vattarambath, Sreevidhya (2007). "Post Rebellion Period — Realities and Relief Works" (PDF). Aftermath of the Rebellion – A study of political and social trends in Malabar from 1921 to 1935. Department of History, University of Calicut. p. 103. hdl:10603/63444. Whatever may the statistics of forcible conversion, information are not reliable and so it is difficult to say the exact number.
  58. ^ a b "After 97 years, a forgotten British massacre uncovered". Deccan Herald. para. 24–26. 25 October 2018. Retrieved 22 September 2022.{{cite web}}: CS1 maint: others (link)
  59. ^ K. Madavan Nair, Malabar Kalapam, p. 222.
  60. ^ Vattarambath, Sreevidhya (2007). "Post Rebellion Period — Realities and Relief Works" (PDF). Aftermath of the Rebellion – A study of political and social trends in Malabar from 1921 to 1935. Department of History, University of Calicut. pp. 101–104. hdl:10603/63444.
  61. ^ Ramees Muhammad. Sultan Variamkunnan. pp. 190–193. ISBN 978-81-954397-0-6.
  62. ^ Ramses Muhammad. Sultan Variamkunnan. p. 148. ISBN 978-81-954397-0-6.
  63. ^ "Clipped From Detroit Free Press". Detroit Free Press. 7 December 1921. p. 10. Retrieved 11 October 2022. The vandals that were guilty of this crime were members of British reserve police and British intelligence department, and they joined our forces as patriots to do such filthy work only to discredit our soldiers.
  64. ^ K. S., Sudhi (26 June 2020). "Reports of Hindu-Muslim strife in Malabar baseless, wrote Variamkunnath Kunhamed Haji in The Hindu in 1921 - The Hindu". The Hindu. Archived from the original on 14 May 2022. Retrieved 11 October 2022.
  65. ^ "Clipped From Detroit Free Press". Detroit Free Press. 7 December 1921. p. 10. Retrieved 11 October 2022.
  66. ^ Vattarambath, Sreevidhya (2007). "The Rebellion" (PDF). Aftermath of the Rebellion – A study of political and social trends in Malabar from 1921 to 1935. Department of History, University of Calicut. p. 73. hdl:10603/63444. It was in the second stage of the Rebellion that the army and police started taking over the rebel areas and sought the help of Hindus to capture rebels,
  67. ^ Vattarambath, Sreevidhya (2007). "Introduction" (PDF). Aftermath of the Rebellion – A study of political and social trends in Malabar from 1921 to 1935. Department of History, University of Calicut. p. 3. hdl:10603/63444. The combination of all these events caused the people to rebel, according to Madhavan Nair. He accepted the view that the cruelties of jenmies and the right of melcharth played a major role in the genesis and growth of these revolts. In this work, he mentioned two phases of the Rebellion — one was before the murder of Ali Musliyar and other was after his death. It was in the second phase that the rebellion turned in to a communal one, according to him. He pointed out that the most suffered one due to the Rebellion were the Muslims, who were not the supporters of the Rebellion.
  68. ^ Vattarambath, Sreevidhya (2007). "Introduction" (PDF). Aftermath of the Rebellion – A study of political and social trends in Malabar from 1921 to 1935. Department of History, University of Calicut. p. 4. hdl:10603/63444. He (K. P. Kesava Menon) said that, in the early stages the rebels did not turn against the Hindus, but later, when the Hindus began to help the British authorities, it turned to be a fanatic one.
  69. ^ Vattarambath, Sreevidhya (2007). "Introduction" (PDF). Aftermath of the Rebellion – A study of political and social trends in Malabar from 1921 to 1935. Department of History, University of Calicut. p. 11. hdl:10603/63444. He (D. N. Dhanagare) stresses the fact that it was only weeks after the uprisings that the first case of a forced conversion was reported. He is also of the opinion that the total number of conversions did not exceed 900. This was a very small number when compared with the large size of the Hindu population in the disturbed areas. Dhanagare is of the opinion that "the communal sentiments or 'fanaticism' of the Moplahs was only the symptom and not the diseases".
  70. ^ Vattarambath, Sreevidhya (2007). "The Rebellion" (PDF). Aftermath of the Rebellion – A study of political and social trends in Malabar from 1921 to 1935. Department of History, University of Calicut. p. 83. hdl:10603/63444.
  71. ^ "The Malabar rebellion is a layered story with multiple strands that defy simplistic narrations". The Indian Express. para. 7. 5 July 2020. Archived from the original on 20 December 2021. Retrieved 17 October 2022.{{cite web}}: CS1 maint: others (link)
  72. ^ Diwan Bahadur C. Gopalan Nair. The Moplah Rebellion, 1921. p. 58. "It is impossible, in the absence of a census of the rebel area, to state the number of persons who were killed by the rebels, "but the number of persons among the civil population is believed to be between 500 and 600" according to the information given by Government. "No statistics have been compiled regarding the number of women and children among the persons killed." (Madras Mail 14th November '22)".
  73. ^ "The Malabar rebellion is a layered story with multiple strands that defy simplistic narrations". The Indian Express. para. 7. 5 July 2020. Archived from the original on 20 December 2021. Retrieved 17 October 2022.{{cite web}}: CS1 maint: others (link)
  74. ^ Diwan Bahadur C. Gopalan Nair, Moplah Rebellion 1921 p. 99, Kerala Congress Committee relief at Manjeri : "On 17th January 1922 it was decided by the working committee of the Congress that able-bodied refugees should not be granted relief gratuitously, but that they should work." "On 28th February relief was stopped to such of the refugees who did not work. Most of the refugees returned to their homes."; p. 103, Mankada palace : "This number continued with variations till December when gradually the refugees began to go back to their homes. It was by the end of April 1922 that all the refugees left."; p. 106, Kolathur tharavad "The number swelled upto l,000 for a few days, and gradually fell off until relief was stopped in February 1922."; p. 105, The Kavalappara Kottaram : "From the date of the opening the camp, viz., 10th October, the number of refugees began to increase rapidly and by the 14th of that month it rose above l,000 and the increase continued steadily until the highest figure — 1,523 — was reached on 1st December 1921. Without any remarkable decrease the number remained high till 14th January 1922 and it was only after that date it fell below 1,000."
  75. ^ Vattarambath, Sreevidhya (2007). "The Rebellion" (PDF). Aftermath of the Rebellion – A study of political and social trends in Malabar from 1921 to 1935. Department of History, University of Calicut. p. 74. hdl:10603/63444.
  76. ^ Vattarambath, Sreevidhya (2007). "Post Rebellion Period — Realities and Relief Works" (PDF). Aftermath of the Rebellion – A study of political and social trends in Malabar from 1921 to 1935. All relief camps, except one in Calicut for forced converts, decrepit, old and infirm people that was maintained till July 1922, were closed at the end of February, with end of martial law. Department of History, University of Calicut. p. 128. hdl:10603/63444.
  77. ^ "Row in India over gov't move to erase colonial-era 'martyrs'". Al Jazeera. para. 48. 7 September 2021. Archived from the original on 17 October 2022. Retrieved 17 October 2022.{{cite web}}: CS1 maint: others (link)







[1]






Onam ( IPA: [oːɳɐm]) is an annual Hindu[2][3][4][5] harvest festival celebrated mainly in Kerala.[6] A major annual event for Keralites, it is the official festival of the state[7][8] and includes a spectrum of cultural events.Cite error: A <ref> tag is missing the closing </ref> (see the help page).[3][4][5] harvest festival celebrated mainly in Kerala.[9] A major annual event for Keralites, it is the official festival of the state[7][10] and includes a spectrum of cultural events.[11]Onam[12][7][13]"


There are so many reasons why Onam is a Hindu festival.

1) Common sense says Onam is a Hindu religious festival. Read the article on Onam.

2) There is a consensus by those who biased towards evidence (truth) that it is a Hindu festival.

3) Sangh Parivar says it is of Hindus.[14]

4) Muslim scholars have said celebrating Onam is haram or to avoid it since it is a Hindus' festival.[15][16]

5) The article on Onam itself contains a statement in the context of Christians in which Onam is referred to as of Hindus. :

"Onam is a "popular major Hindu festival in Kerala", states Christine Frost, but one that is also celebrated by other communities with "much zest alongside Hindus". The festival is celebrated in BECs (Basic Ecclesial communities) in Trivandrum with local rituals, according to Latin Catholic Bishop Selvister Ponnumuthan. These traditions, according to Selvister Ponnumuthan, start with the lighting of Nilavilakku, an arati that includes waving of flowers (pushparati) over the Bible, eating the Onam meal together with the Hindus as a form of "communion of brothers and sisters of different faiths". The significance of these practices are viewed by BECs in Trivandrum as a form of integration with Hindus, mutual respect and sharing a tradition."

6) Wikipedia article Wikipedia:Manual of Style/Lead section says it a summery in the beginning : "In Wikipedia, the lead section is an introduction to an article and a summary of its most important contents." If we consider this in the article Onam it has stated it is of Hindus. Moreover the article itself is contains so much content that shows that Onam is related to Hindus.


7) If non-Hindus celebrate Onam, that will not make it of non-Hindus. So is Christmas.


8) Moreover articles on other festivals like Christmas contains reference that links the festival to a particular religion in the opening sentence itself. Not doing that would be misleading. Similarly the same thing should be applied here in the article Onam.


9) Introducing Onam without referring it to Hindus is makes the the misunderstanding that it has nothing to do with Hindus or Hinduism. So it gives a false notion that Onam is like Indian independence day.


10) In the talk page those who demand to avoid using the Hindu in the opening sentence of the article Onam is not valid. That means they are demanding based on lies that Wikipedia article on religious festivals like Christmas does not refer to the respective religion which clearly false since the such articles clearly links saying Jesus Christ or any any other word that links the respective religion. This practice needed to keep in all such articles. If not such articles' opening sentence will be misleading. Such misleading article are not to taken as a criteria to follow.


11) Reports about Onam celebrated by all can be in notes A significant contributor to the article Onam has said it is of Hindus.


12) Reliable sources also says Onam is a Hindu festival.

13) Furthermore a significant addition if any stating that Onam celebration by Muslims is opposed by Muslim scholars should summarised as that "Onam is not celebrated especially by Muslims" since all would not celebrate any festival. If it Onam should be referred to as an Hindus festival.

14) Adding a sentence would be necessary if a portion about "Onam and Islam" is not allowed.

15) We need to keep a practice similar to that of stating Homeopathy, Unani, Ayurveda are pseudoscience here also. If that is possible there the same would be possible here also. No need to fall for political agendas.

16) A Wikipedia article says this :

"General scope of facts and information to include
Some questions to help you understand. Should Wikipedia include everything? well, obviously not.
Should it include all information? well, no, since that includes people's phone numbers, dry-cleaning, etc etc. so again, obviously not.
Should it include all facts? well, no, but now we are getting closer. it should include those facts that are of historical, societal, scientific, intellectual or academic significance" : Wikipedia:What to include#Overview

Hence all relevant facts that are of historical, societal, scientific, intellectual or academic significance should be allowed. Acting against this is in not in good faith.

17) Most Muslims in Kerala follow Shafi'i madhab. Ibn Hajar al-Haytami, who is the foremost source of Shafi'i madhab, says about three conditions where while participating in non-Muslims' celebration or the other (non-celebratory activity) where in the first case the peron would become a murthad (apostate), in the second condition the act would be sinful but not apostasy and in the third there it would neither constitute apostasy nor would it become sinful.


18) In article the following also says the following which shows the Onam is indeed viewed as thing of Hindus.

"During the Onam, Keralite Hindus install an image of Thrikkakara Appan or Onatthappan (Vishnu in the form of Vamana) in their home[17] just as Hindus install images or murtis of Lord Ganesha on the Ganesha Chaturthi festival elsewhere.

Many lamps are lit in Hindu temples of Kerala during this celebration.[18] A palmyra tree is erected in front of temples and surrounded by a wooden balustrade and covered with dry palmyra leaves.[18] It is lit with a torch and burned to ashes to signify that King Mahabali went to Patala as a sacrifice.[18]"


19) The article itself contains so much reference to Hindu mythology.

Hjjjk edit

Malabar Rebellion
Part of the Khilafat Movement, the Mappila riots, and the Indian independence movement
 
South Malabar in 1921; areas in red show Taluks affected by the rebellion
Date1921–1922
Location
Malabar district, British India
Result Rebellion suppressed
Belligerents

  British Raj

Mappila Rebels
Commanders and leaders
Rufus Isaacs (Viceroy of India)
Freeman Freeman-Thomas (Governor of Madras)
Thomas T. S. Hitchcock
A. S. P. Amu		 Ali Musliyar  
Variyankunnath Kunjahammad Haji  
Sithi Koya Thangal
Chembrasery Thangal  
K. Moiteenkutti Haji  
Kappad Krishnan Nair[19]
Konnara Thangal  
M. P. Narayana Menon[20]
Pandiyatt Narayanan Nambeesan[19]
Mozhikunnath Brahmadathan Nambudiripad[21]
Casualties and losses

Official figures:

43 combatants killed
126 wounded

Official figures:

2,339 rebels killed
1,652 injured
45,404 imprisoned

Independent estimates:

10,000 deaths[22] and 50,000 imprisoned (including 20,000 deported to Andaman penal colony and 1,000 missing)
Part of a series on the
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Tamilakam
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Confluence of religions
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Kolattunadu
Cochin
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Minor principalities
Age of Discovery
Portuguese period
Dutch period
Rise of Travancore
Mysorean invasion
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Battle of Tirurangadi
Malabar District
North Malabar
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Battle of Quilon
Communism in Kerala
Lakshadweep

Unification of Kerala
Other topics
Geography

Economy
Architecture

Forts

The Malabar rebellion[23] of 1921 (also called Moplah rebellion,[24] and Mappila rebellion,[25] Malayalam: malabār kalāpam) started as a resistance against the British colonial rule in Malabar region of Kerala. The popular uprising was also against the prevailing feudal system controlled by elite Hindus.[26][25][23]

For many, the rebellion was primarily a peasant revolt against the colonial government.[25][27] During the uprising, the rebels attacked various symbols and institutions of the colonial state, such as telegraph lines, train stations, courts and post offices.[28]

There were also a series of clashes between the Mappila peasantry and their landlords, the latter supported by the British colonial government, throughout the 19th and early 20th centuries. The heavy-handed suppression of the Khilafat Movement by the colonial government was met by resistance in the Eranad and Valluvanad taluks of Malabar. The Mappilas attacked and took control of police stations, colonial government offices, courts and government treasuries.[29][30]

For six months from August 1921, the rebellion extended over 2,000 square miles (5,200 km2) – some 40% of the South Malabar region of the Madras Presidency.[31] The British colonial government sent troops to quell the rebellion and martial law imposed.[32] An estimated 10,000 people died,[33] although official figures put the numbers at 2337 rebels killed, 1652 injured and 45,404 imprisoned. Unofficial estimates put the number imprisoned at almost 50,000 of whom 20,000 were deported, mainly to the penal colony in the Andaman Islands, while around 10,000 went missing.[34] According to Arya Samaj about 600 Hindus were killed and 2,500 were forcibly converted to Islam during the rebellion.[35]

Contemporary colonial administrators and modern historians differ markedly in their assessment of the incident, debating whether the revolts were triggered by religious fanaticism or agrarian grievances.[36] At the time, the Indian National Congress repudiated the movement and it remained isolated from the wider nationalist movement.[37] However, some contemporary Indian evaluations now view the rebellion as a national upheaval against colonial rule and the most important event concerning the political movement in Malabar during the period.[33]

In its magnitude and extent, it was an unprecedented popular upheaval, the likes of which has not been seen in Kerala before or since. While the Mappilas were in the vanguard of the movement and bore the brunt of the struggle, several non-Mappila leaders actively sympathised with the rebels' cause, giving the uprising the character of a national upheaval.[29] In 1971, the Government of Kerala[38] officially recognised the active participants in the events as "freedom fighters".[39]

^^°° edit

Household edit

According to traditional sources, Aisha was six or seven years old when betrothed to Muhammad,[40][41][42] with his life together with her did not begin until she reached the age of nine or ten years old.[a] She was a virgin at marriage.[41] Some modern Muslim authors who calculate Aisha's age based on other sources of information, such as a hadith about the age difference between Aisha and her sister Asma, estimate that she was over thirteen and perhaps in her late teens at the time of her marriage.[b]

Onam and Islam edit

AP Sunnis edit

Ponmala Abdul Qadir Musliyar, secretary of Samastha Kerala Jem-iyyathul Ulama of AP Sunnis[54] quotes the Ibn Hajar's view on Muslims participating in the celebration and non-celebratory activity exclusive to non-Muslims.[55]

Since these are the signs of kufr (disbelief), it is indeed kufr if a Muslim does it imitating non-Muslims. On the other hand if doing it is with the only intention of participating in their celebration or the other (non-celebratory activity), without the intention of agreeing with signs of kufr, though it is not possible to judge he is a kafir, it is still sinful. If it happens unintentionally, without the intention of imitating or being similar to them anyway, one does not become a kafir for it nor does it become sinful.

Musliyar says that this Ibn Hajar's view itself is the ruling when a Muslim does something only done by non-Muslims and that the same applies to Muslims preparing special food on the festival day of non-Muslims. He also says that a Muslim would become a murthad (apostate) for lighting the nilavilak as a Hindu custom and that if Hindus' customs like lighting the nilavilak is done as an Indian custom, though the person does not become a murthad, it is still forbidden and sinful. Musliyar applies the same ruling on both lighting the nilavilak on public functions and breaking the coconut on public functions and adds that it is karahath[56] to do them unintentionally (without having the intention of being similar to non-Muslims or participating in it at all). He says that lighting the nilavilak is not an Indian tradition and that inaugurating public functions by breaking the coconut or by the carrying of thalappoli is a Hindu custom and thus sinful.[57]

Musliyar states the use of the nilavilak in Maqbaras are not imitation of the Hindus' custom. He explains that the nilavilak in Maqbaras are used solely for their material need while no special significance is given to it in the sense that it is a nilavilak.[58]

He also says the following about being considered a kafir based on one's belief[59] :

Similarly, performing sujood to the idol, wearing the poonul, wearing the rudraksha mala, lighting the lamp in front of an idol, a photo etc., are considered signs of hidden kufr (disbelief) in the heart. Because of doing these things, though one can say that one (the doer) is a kafir outwardly, but one will be a kafir in reality if one rejects what the rasul (Islamic prophet Muhammad) brought, in the heart.

The belt worn by Christian priests in the middle of their cassock, the Jews' cap, the Hindus' poonul etc., are external signs of kufr (disbelief); so the person who wears them is considered a kafir and dealt with him as a kafir. This is because such actions cannot stem from a person who fully accepts the prophet (Islamic prophet Muhammad). But if the prophet (Islamic prophet Muhammad) was fully accepted with the heart and apparently performed the signs of kufr (disbelief) for some other selfish interests, then he is not actually a Kafir in the sight of Allah (Shaikhzada 1/108, Hashiyyathunnihayah 1/113).  But according to Islamic Shari'ah, he is considered a kafir in the material world.

EK Sunnis edit

In 2019, Muslim religious speaker Simsarul Haq Hudawi, who completed graduation and postgraduation from Darul Huda Islamic University,[60] affiliated to Samastha Kerala Jem-iyyathul Ulama of EK Sunnis, caused controversy over his statement that Muslims should not celebrate the festivals of other religions like Onam.[61]

In 2016, a group of leaders from different organisations of EK Sunnis such as Sunni Mahal Federation, Samastha Kerala Jam-iyyathul Muallimeen, Sunni Yuvajana Sangham (SYS) and SKSSF has, in a joint statement, said that Islam forbids the following of rituals from other faiths.[62]

Mujahids edit

A section of, Mujahids belonging to the Salafi movement, has opposed celebration of Onam and Christmas by Muslims.[63] Muslim reformists have called on other Muslims to refrain from taking part in the festival.[64] For example, a Kerala-based Mujahid[65] Salafi preacher Shamsudheen Palath has called Onam as haram (wrong and forbidden).[66]

Similar objections edit

A section of Muslims has expressed the view that Islam is both against celebrating and greeting non-Muslim religious celebration.[67][68][69][70]

Muslims and Onam celebration edit

According to P.S. Salini, a research scholar in Islamic studies, most Muslims join the festivities with their friends and celebrate "Hindu festivals such as Onam".[71] According to a 2001 chapter by Filippo Osella and Caroline Osella, both Hindus and non-Hindus have celebrated Onam equally "as a time when the unity of the family and kin group is particularly emphasized".[72] In another 2008 paper, Osella and Osella state that "Onam is not celebrated by Muslims" and the Muslims who do prepare an Onam feast have an air of a "daring secret".[73]

Some Muslim Indian politicians light traditional vilakku (oil lamps), while others have refused to light these lamps at Onam events declaring it to be a Hindu tradition and against the teachings of Islam. Muslim daily newspapers and other publications have condemned Muslim ministers who participate in Onam traditions.[74][75][76] However some Muslims observe Onam anyway, considering its celebrations and rituals as a cultural practice.[77][78]

G edit

Early life edit

Haji was born in a Muslim family in Nellikkuth, which is five miles far from Manjeri.[79] He was the second child of his parents, Chakkiparamban Moideenkutty Haji and Kunjaisha Hajjumma. Moideenkutty Haji was a merchant, farmer, and local leader. He was imprisoned in Andaman for taking part in the 1894 Mannarkkad Rebellion.[80][81][need quotation to verify]

He pursued his basic religious education from village Madrasa, later upgraded as 'Ezhuthukalari' where Malayalam language was also part of curriculam. He studied many Arabic texts from Mammad Kutty Musliyar. After his father was deported to Andaman, Haji was brought up in his mother's family. His grandfather was also a local leader, he appointed a teacher named Balakrishnan Ezhuthachan, from whom he learnt Malayalam and basic English along with other grandchildren of his grandfather. He was also trained in martial arts along with his primary education.[82][need quotation to verify]

Haji could also be seen as the one who was very passionate of traditional mappila art forms, he used to conduct Kolkkali, Daffumutt, and Katha Prasangam. It is also said that he was good singer too. The acceptance he acquired through performing arts soon made him popular in community. The deportation of his father and other rebels and the seizure of their lands and properties followed, triggered his anger and hostility towards British.[80]

Marriages edit

Haji returned from Mecca in 1905 and married Ruqiyya, the daughter of Unni Muhammed. After her death in 1908, he married Sainaba, the sister of one of his friends. In 1920 Haji married his cousin Malu Hajjumma (Paravetti Fathima), the daughter of his uncle Koyammu Haji. They were brought up in same home and this was third marriage for both of them. Malu had an important role in Haji's life.[83]

 
Variyan Kunnath Kunjahammad Haji Memorial Municipal Town Hall, Malappuram

Events before war edit

Manjeri armed struggle edit

In 1896, many kudiyans (tenants) became landless in Chembrassery in one day from land that was under the people of the Manjeri kovilakam through eviction. Hundreds of those who objected this eviction took control of assets associated with the Manjeri kovilakam. These people fought against the British that came to help the kovilakam. Variamkunnath Kunjahammad Haji played a leadership role in this fight. It was the first battle that he participated. Then he was 20 years old. 94 people got killed on the bjectors' side. The British force left mistaking all the objectors were killed. But some did not die. Variamkunnath Kunnahammad Haji was one of those who didn't got killed.[84][85]

Self-imposed exile edit

Knowing he has not been killed in the Manjeri armed struggle, Inspector Anakayam Chekkutty tried to charge him in the case. But he was saved by some help.

Around 1899, Inspector Chekkutty decided to arrest Variamkunnath Kunjahammad Haji anyway to exile. So some decided to send Haji to Mecca in the name of Hajj to solve the problem. Some forced him to flee to evade arrest. So he exiled himself for the first time.[86] And he spent five years in Mecca.[87]

He went to Bombay and learned Urdu, Hindi and English and conducted business there. Next year he went to Mecca and performed Hajj. In 1905 he returned to Malabar.[88]

He made few more trips to Mecca later. He came to Malabar after his last trip to Mecca, in 1914.[89]

Malabar Kudiyan Sangham edit

M. P. Narayana Menon formed Malabar Kudiyan Sangham in 1920. M. P. Narayana Menon dissolved 'Kudiyan Sankadanivarana Sangham', a body he had formed to redress the grievances of kudiyans and whose activities were joined with those of the Congress,[90][91] in the newly formed Malabar Kudiyan Sangham. Many branches were formed in different taluks. Because of these kudiyan movements, Mappilas[Note 1] and lower caste people became attracted to the Congress.[92][93]

Congress conference at Manjeri edit

The fifth Malabar District Political Conference was held at Manjeri 28–29 April 1920.[94] The Manjeri Congress conference held 28–29 April 1920 was a huge victory for Mappilas, lower caste people and peasants. In this conference a motion supporting, non-violent non-cooperation in case the British government decides Khilafat question[95] contrary to the Muslims' request and faith, was passed with a huge majority. Annie Basant had said though the British is wrong in the matter of Khilafat, non-cooperation is not right. The second motion supporting the Montagu–Chelmsford Reforms which Annie Basant presented got defeated through voting with a huge majority. Annie Basant walked out[94] of the conference. Later, she resigned from the Congress. The third one was the most revolutionary. The third motion was for the relief of peasants and reform in law related to land. That too was passed with a great majority. It was the first day people saw the voice of the poor peasants get a victory in a Congress conference.[96][97]

Discontent of Jenmis and chiefs edit

With the Manjeri Congress Conference, Jenmis and chiefs almost lost interest in freedom. What seen next was Nilambur Thamburam and the like who organised the Manjeri Congress Conference turning against the Khilafat-Non-cooperation movement. M. P. Narayana Menon says Jenmis and prominent Congress leaders in Malabar expressed concern about this organised activity of Mappilas.[98][99]

Spread of Congress edit

With the Manjeri Congress Conference, Congress got placed in Eranad.[99] This conference helped the activities of the Congress to spread to the rural areas of Malabar.[99]

Congress and Khilafat Movement edit

Gandhiji was invited to the Delhi Khilafat Conference in April 1919. In that conference, Gandhi declared the full support of the Congress to the Khilafat Movement.[100]

Non-cooperation movement edit

The Non-cooperation movement spread like a wildfire in Malabar with the coming of Mahatma Gandhi and Moulana Shoukathali as part of the Khilafat-Congress non-cooperation movement in Kozhikode. On 20 August 1920 both of them got a huge reception at the Kozhikode beach.[101]

Ali Musliyar and protest edit

After the conference, Ali Musliyar was asked to join the movement. Though he was not ready at first he agreed to co-operate. He became the vice president of Thirurangadi Khilafat committee. With his entrance to the protest, Congress-Khilafat committees were formed all over Malabar. M. P. Narayana Menon's Kudiyan Sanghams dissolved in Khilafat committees. Soon Congress-Khilafat committees in Malabar became more strengthed as compared to other districts in Madras Presidency. Many resigned their jobs. Advocates left courts. Several removed titles given by the British. Courts and schools were boycotted. Anyway the Khilafat-Congress non-cooperation struggle grew as a threat to the authority.[102]

Crackdown on protest edit

At the time the collector of Malabar was E. F. Thomas. What the Hitchcock-Thomas group did on 5 February 1921 was to ban meetings in Eranad and Valluvanad, and speeches by certain people (inuding Variamkunnath Kunjahammad Haji). Consequently, four arrests were made when Congress-Khilafat leader Yakoob Hasan came to Kozhikode. To protest against this move, protests, including meetings and hartals, were organized in several places. But the protest in Thrissur became a problem.[103][104]

Hindu-Muslim unity before war edit

Problem in Thrissur edit

Protest after arrests edit

Protests began due to the arrest of four people after Congress-Khilafat leader Yakoob Hasan came to Kozhikode on 15 February 1921. But the protest became a problem in Thrissur. A Christian priest and his followers unleashed violence against this protest in Thrissur. Thus the table and chairs on the stage were set on fire. And an atmosphere of terror was created in Thrissur with the help of the police (Superintendent Chako played the leadership role in it). But Congress-Khilafat workers organised another meeting against this on 26 February 1921.[105]

Loyalty procession edit

On 27 February 1921 a loyalty procession by 1500 people with the help of the Government started. They attacked mosques, Mappila houses, houses belonging to lower caste Hindus, and their shops. Tired, Mappilas counter-attacked. One was killed and forty people injured.[105]

Hindu-Muslim unity and victory procession edit

To counter the attacks unleashed in the loyalty procession, Congress, under the leadership of Thrissur Congress leader Dr. A. R. Menon, sought the help of Mappilas of Eranad. Thus 2000 Mappilas under the leadership of Vadakkuveettil Mammad reached Thrissur by train. There were Hindu TTRs who did not ask train tickets from these Mappilas. These Mappilas took out a march shaking Thrissur town on 2 March 1921. Seeing the serious situation, Divan and President reached the place and invited people from both sides and the problem was solved. As a result, Hindus and Muslims made a victory procession.[105]

Leadership in war edit

Haji came to Malabar after his last trip to Mecca, in 1914.[106] Haji was not active in anti-British activities for some years.[107] R. H. Hitchcock says "On his return he was carefully looked after and appeared grateful; any way for six years he lived an irreproachable life."[108] It was during the rebellion began after the firing incident took place in Thirurangadi by Collector Thomas at a large group of people gathered there that he again became active in the struggle against the British.[109] It was after the Thirurangadi firing incident that Haji took the leadership of the rebellion against the British in a moment. [110][111]

Involvement in events of war edit

Leadership edit

It was after the Thirurangadi firing incident that Haji took the leadership of the rebellion against the British in a moment after six or seven years of silence. He had come to Malabar after his last trip to Mecca; in 1914.[110][111][106]

Military edit

His military included a group of previous members of the military that fought in the First World War. They had weapons those were seized and those were manufactured after the rebellion started.[112] Most of his military were Khilafat Movement supporters.[113] His forces against the British included uniformed members and a certain number of ex-sepoys.[114]

Escape of adversaries edit

As the rebellion helmed by the Haji and others began to spread across the Ernad and Valluvanad taluks of erstwhile Malabar district, British officers and the local police loyal to them escaped[18] From the first day of war those fled to Kozhikode from Eranad include some pro-British Mappilas besides Jenmis.[115] In South Malabar, especially Walluvanad, many Hindus along with Muslims attacked government institutions. At this time even some Nambudiris were with Khilafat Movement supporters.[116]

Plot by British loyalists edit

See also: False flag operation

From the first day of war, looting also started. The looters included even CI Narayana Menon who participated in the looting wearing Mappila dress. CI Narayana Menon used criminals and prisoners to loot. One of the main looters of Thirurangadi was Kizhakan Mukari who was pretending as Variamkunnath. Fifteen looters including Mukhari was caught on very 21 August 1921. All of them belonged to the chottu pattalam (the private army of chiefstains who were conducive for the British government) of Khan Bahadur-Khan Sahibs. Those who tried to loot the Namboothiri Bank were Mappilas loyal to the British[117][118] Thus the loot was carried out by those who are loyal to the British.[119] The main people who tried to thwart the war against the British were the Mappilas loyal to the British. Intervention by Ali Musliyar and Variamkunnan stopped their attempt to an extent.[120][121]

Manjeri proclamation edit

Around 25 August 1921 he declared an independent state in Manjeri [122][123] with Haji its undisputed ruler.[18] Later on its own passport, currency, and its own system of taxation were introduced[123] Even in the Manjeri proclamation which was made within few days after the rebellion started he said he had known it was propagated in the outside world that it was a war between the Muslims and Hindus. He also blamed Mappilas loyal to the British similar to Khan Bahadur Chekkutti and Jenmis for propagating this. He also said he did not intent to make it a Muslims' only country.[124][125]

Battle of Pookottur edit

Main article: Battle of Pookkottur

Variamkunnath Kunjahammad Haji came to Pookottur. An armed force was set up, to attack the British force at Pookottur, on their way to rescue the British military personnel stuck in the area where the revolution took place.[126] And the Battle of Pookottur was fought on 26 August 1921.[127][128]

Surrender of Ali Musliyar edit

On 30 August 1921 a firing occurred at the Thirurangadi mosque in which 114 people including Ali Musliyar were present between the British force and those inside the mosque. Huge casualties occurred on both sides.[129][130] Some people managed to escape and ran to Variamkunnath Kunjahammad Haji.[129][130] Ali Musliyar and 39 followers surrendered on 31 August 1921 when he became certain that the mosque would be destroyed. Immediately after this Variamkunnath Kunjahammad Haji asked his soldiers to move to forests.[131][132]

British martial law edit

Immediately after the surrender of Ali Musliyar, Variamkunnath Kunjahammad Haji had asked his forces to move to forests. On 1 September 1921 martial law was declared specifically targeting Mappilas by the British. Those who would allow Mappillas who come from certain area to live were to be punished and in case Mappillas come to live nearby, it was to be reported to the nearest police station to avoid punishment. Because of the law Mappilas could not go outside or shops or mosques. But Mappilas loyal to the British got the pass so that they could move freely.[133] 

Massacres of Mappilas

Even a vast number of Mappilas who did not take part in any protest were also tortured. The British conducted a series of massacres against Muslims, in several places. Women were raped. Mappilas' houses were burnt. On 2 September 1921 the British force which arrived at Manjeri attacked all Mappila houses. Then came an order from the British to shoot all Mappillas seen outside. A group of lower caste Hindus would shave their head like Mappilas. So even many lower caste Hindus as well as Mappillas were killed because of this.[134] 

Divide and rule policy

Some Jenmis betrayed Mappilas. Under the pretext of revenge, militant employees of, the Mappilas loyal to the British, unleashed cruelty. They looted houses. Some ordinary Mapilas joined them for vengeance thereby causing the goal of Mappillas loyal to the British, to destroy Hindu-Muslim unity, to be fulfilled. Hindu-Muslim enmity grew. This was part of divide and rule policy of the British. They propagated it was a Hindu-Muslim riot through newspapers.[135] All this happed after martial law was declared by the British. And the British brought almost all area under their control.[136][137]

Guerrilla warfare edit

On 13 September 1921 guerrilla warfare was started by Variyankunnath Kunjahammad Haji. They carried out guerrilla warfare with separate small groups of 50–500 people. They began to seize the food for the British force. The British would not succeed in the war.[138][139]

Martial law and passport edit

On 16 September 1921 he declared martial law in Nalambur. As per the martial law orders a pass was required to leave the area under his control. Moreover, the British and people loyal to the British were not allowed to come outside after afternoon; if seen violating they may be fired at.[140][141] He issued passports[142] for that purpose.[143] With his martial law the people denied freedom to move were the people loyal to the British.[144] The most important thing he did after declaring martial law was punishing those who helped the British and carried out the riot.[145]

Coming of Gurkhas edit

From 12 October 1921 force including the Gurkhas, Chins and Kachins came to Malabar. Important reason for the failure of the First War of Independence was the Gurkhas. They were more interested in conducting massacres of ordinary people than fighting war directly.[146] The Mappilas were becoming unsuccessful in the fight while the number of the Gurkhas was more in number and with so many modern weapons.[147][148]

Battle of Areekode edit

There were six or seven people who left from the Variamkunnan's movement.They made some violence in Areekode.Variamkunnan restored peace there. Knowing this, force from the British side reached there and made a fight. In the fight seventeen people from the Variamkunnan's force and as per the witnesses all from the British side got killed. Later the Gurkhas threw bomb on the Variamkunnan's force who were hiding in a thicket and a large number of people got killed.[149][150]

Battle of Pandikkad edit

Battle of Pandikkad
Part of the Malabar rebellion, the Khilafat Movement and Indian independence movement
 
South Malabar in 1921; areas in red show taluks affected by the 1921 rebellion
Date14 November 1921
Location
Pandikkad, Malabar district, British India
Result Revolutionary victory
Belligerents
British government Mappila rebels
Commanders and leaders
Averell  †
Strength
150–300 2000 (400 of whom barged into the chandappura)
Casualties and losses
75–120 54 (as per the British government)

Variyamkunnan kept knowing about the increasing attacks of the Gurkhas : that the Gurkhas molesting the women and killing the children in his country. He decided to check their activity. Thus the historic Pandikkad battle was fought on 14 November 1921 in a pre-emptive attack, leading to the death of 75–120 Gurkhas. The Pandikkad battle is one of the examples of how the British tried to create a false narrative.[151]

At the beginning of November the army had reached Pandikkad from different places in 61 trucks. They included Gurkhas, Sikhs, local seypoys. The 2/8th Gurkha rifles camp was in the then Pandikkad chandappura (a kind of marketplace) near a paddy field on the Perinthalmanna road. Their head was Captain Averell. This chandappura belonged to British loyalist Mappila, Kudaliyil Moosakutty. The place was under the rule of Variyamkunnath though there were a police station and an army camp.[152]

Variyamkunnan decided to kill the Gurkhas by attacking the chandappura. Thus on 13 November 1921, 2000 people reached under the leadership of Variamkunnan, Chembrasseri Ibmichi Koya Thangal, Mukri Ahamad. Variamkunnan had given them special training for two days, in Chembrasseri, Karuvaarakkund and Kheezhaattur. Around 5am 400 people from them barged into the chandappura by knocking the mud wall down, saying takbir.[153][154] According to Hitchcock there were 150 Gurkhas in the camp but Manji Ayamutti, who participated in the battle, in an interview given to A. K. Kodoor, says there were 300 of them.[155] The revolutionaries began to cut apart them before they could do anything. Even some Gurkhas died in the sleep. Even some Gurkhas fought between themselves losing mental balance. Soon regained mental balance, the Gurkhas fought maximum using the hand bomb and a Lewis gun. By that time several Gurkhas had died. The Gurkhas tried their level best to shield Averell. However a group of 5 people killed Averell, who was in a special position, after hacking the Gurkhas aside. Like Lancaster, Eaton and Harvey the death of Averell was also an event of great loss for the British.[156]

The Pandikkad battle caused great humiliation for the British. To cover up the humiliation they falsely lowered casualtis on the British side and falsely claimed victory. They released the false report that the casualties on the side of revolutionaries was 54 and 4 on the other; on a war footing as ever before. But M. P. S. Menon says 75 Gurkhas had been killed in the battle. Manji Ayamutti who participated in the battle says 120 Gurkhas had been killed. During the Pandikkad battle, fighting took place outside of the camp also. The revolutionaries killed the Pandikkad post master and two government party people. Though the house of Moosa Kutty was rounded up, he had left.[157]

Genocide of Mappilas edit

Again a great series of massacres were unleashed against innocent Mappilas. There was no a day without the massacre of 200–300 Mappilas. This led to weakening of the fight against the British forces and the Mappila fighters started to surrender.[158][159]

The British military massacred thousands of Mappilas, who were hiding in forests, hills and uninhabited houses. They killed hundreds of Mappila women and children. They raped helpless Mappila women. They set Mappila houses on fire.[160] The British government through a proclamation of order restricted mobility of Mappilla women and children. So they were compelled to remain in the rebel areas fearing the police and military attack, suffering poverty. These sufferings were unknown to the outside world due to prohibition orders in these riot stricken areas.[161]

Some other battles edit

Attack at Hajippara edit

Variamkunnan had camped at Hajippara. A group including the Gurkhas and Kachins attacked there and became successful in taking so much rice and cattle. In the fight 17 from Variamkunnan's side and 35 from Gurkha-Kachins side got killed.[162]

Attack at Kallaamoola edit

He changed his hiding place to Kallaamoola hill storing food centering its valley Kurukkan Pottikkulam. On 8 December 1921 a large group consisting of the Gurkhas and Kachins attacked this place as well. In this fight a huge loss occurred for Variamkunnan. Large amount of rice and thousands of cattle were captured from there. In this attack 13 from Gurkhas, 8 from Kachins and 24 from the Variamkunnan's side got killed. And the Cherumas and Advasis also were captured and taken to Nilambur besides the food by the British force.[162]

Retaliation by Variamkunnan edit

Variamkunnan attacked a bangalow. He saved captured Cheruman-Advasi soldiers of his force on 11 December 1921. Right after this he went to Goodalloor where he attacked and killed a policeman, who was at the Panthalloor training camp (belonging to the British side). After this Variamkunnan's group got divided to three. One attacked a police station and killed three from the police (belonging to the British side). Another group attacked a survey office (belonging to the British side) and killed three from them. The third group attacked a post office and killed a policeman. In this operation Variamkunnan's force got a huge victory. In this fight 7 people got killed on Variamkunnan's side and 27 on the other.[163]

Surrender of Haji's soldiers and massacre of Mappilas edit

To cover up the humiliation caused by the lose in the Pandikkad battle, the Gurkhas had again, as they did before, targeted those who did not take part in any part of the war. This was the regular plot of the British : the act of murdering the poor people when not possible to win over the revolutionaries by fighting thereby causing them to surrender by instilling the sense of guilt. On the other hand, the moral revolutionaries would not attack none other than the military personnel. In Karuvarakund, Thuvvur, Konnara, Cheroor, the East Kozhikode region and Pandikkad the British army did inexplicable atrocities. This caused the Mappila fighters to surrender en masse.[164] This was the main cause for the rebellion to cease. This led to lose of control over several regions from the hands of revolutionaries.[158]

Superintendent Amu in an interview given to Moyyarath Sankaran, says it became a normal thing that the White military personnel, the Gurkhas and Malabar Special Police kill the Mappilas without taking the cognisance of the party the victim belonged to. They killed innumerable number of women and children by using bayonet. Thus there was not a day without the massacre of 200–300 Mappilas. In short they lost all means of peace; the opposition by Mappilas began to decline; they also started to surrender.[158][165]

The move by the British government to attack women, children and the elderly using the Gurkhas and Kachins, thereby forcing the rebels depressing mentally to surrender was actually the cause for the failure of rebels in the war. The revolutionaries were distressed that the innocent get killed because the revolutionaries themselves do not surrender. This was a plot of Hitchcock and Humphries knowing the martyrdom culture of Mappillas to defeat it. This plan devised, understanding it is not possible to win over fighting those who set out wishing death, helped the British win in the 1921 war. British officials said they attained the expected goal about this.[166] By first weeks of December 27000 revolutionaries had surrendered this way, says M. P. S. Menon.[167] In short it was not the might of the celebrated British elite army, but 'psychological war' that destroyed the Variyankunnath Kunjahammad Haji's military and the parallel government.[168][169]

Karuvarakund meeting edit

To avoid the genocide of the innocent, people including the leaders began to think of surrendering. Chembrasseri Thangal, Seethi Koya Thangal and Unneen Kutty Haji suggested surrender. Though it shocked Variamkunnath, he did not express it.[170][171]

Disbandment of military edit

Variyamkunnath disbanded the army after he could not make the military operation at Palemad. He could not move to Palemad because he was surrounded by the British force. It is said that 25000 of Variamkunnan's forces had reached Palemad on 18 December 1921.[172][173]

Surrender of leaders edit

Leaders Chembrasseri Thangal and Seethi Koya Thangal surrendered.[174] Chembrassery Thangal's right hand Unneen Kutty Haji and his 450 followers surrendered. Thus a huge number of surrenders took place this time.[175]

Capture of Variyamkunnath edit

On 5 January 1922, through a planned operation, Variyamkunnath was captured.Variyamkunnath wrestled for half an hour and he was chained.[176]

Destroying of evidence edit

The British burned his body and all records related to his rule .They destroyed all records through raids in all houses and by offering rewards.[177][178]

Last wish edit

When asked about his last wish by Humphreys he said shooting should be from the front with the eyes are unfolded and hands are free. His last wish was accepted by Humphreys.[179][180]

jjj edit

[undue weight? – discuss]

Action against persecution of Hindus edit

Publicising British plot edit

Variamkunnath Kunjahammed Haji said, in a cablegram received by the Friends of Freedom for India, the reported forced conversion of many Hindus to Mohammadanism and killing others were by the British agents and spies. He also claimed to have killed theses British spies and agents. This was published in two American newspapers on 7 December 1921.[181][182] Variamkunnath Kunjahammad Haji sent a letter to The Hindu claiming that the forced conversion of Hindus was done by the Government Party and Reserve Policemen in mufti mingling themselves with the rebels (masquerading as rebels.)[183]

Execution of miscreants edit

He was of the opinion that the reported forced conversions (though there is no forced conversion or murder of Hindus in the verbatim sentence in the message sent by Variamkunnan to the Friends of Freedom for India but there is mention about a few cases of conversion in the verbatim sentence) during the Malabar rebellion were done by vandals of the Government Party and Reserve Policemen in mufti mingling themselves with the rebels (masquerading as rebels.)[184][185][186] He said in a cablegram to have put the British agents and spies joined his forces as patriots only to discredit his soldiers to death, after the report of alleged forced conversion of Hindus to Mohammedanism and killing the rest of the Hindus.[187]

Punishing rioters edit

The most important thing he did after declaring martial law was punishing those who helped the British and carried out the riot.[145]

Thekkekalam meeting edit

To thwart the attempt of Mappilas loyal to the British, Variamkunnath Kunnahammad Haji, on the second day of the war started, organised the Thekkekalam meeting. In this meeting, even the first decision taken was that any activity that could cause a different opinion about from Hindus shall not happen.[188]

Exposing compulsory military service edit

In a letter written to The Hindu, Variyamkunnath Kunjahammad Haji exposed the attempt for compulsory military service by the British. In the letter, he said the following.

"The Hindus are compulsorily impressed for military service. Therefore, several Hindus seek protection in my Hill. Several Moplahs, too, have sought my protection. Now the chief military commander [of the government] is causing Hindus to evacuate from these Taluks. Innocent women and children of Islam, who have done nothing and possess nothing, are not permitted to leave the place."

[189]

Adequate security to people of other faiths edit

Haji gave orders to his followers that people of other faiths were to be given adequate security and not be subjected to torture. But at the same time, he targeted all those who helped the British, be they Hindu or Muslim.[190]

Declaration of death penalty edit

Variyamkunnath Kunjahammad Haji declared the death penalty to people who attempt forceful conversion.[191]

Execution edit

Haji was sentenced to death, executed by Commander Colonel Humphrey's firing squad for his involvement in Malabar rebellion.[35] He was shot dead on 20 January 1922[192] at Kottakkunnu.

Before the execution Variyankunnath Kunjahammad Haji said "You blindfold and shoot from the back. Shoot me from the front, with my eyes untied, and chains removed. The bullets that destroy my life must come and fall on my chest. I have to see it; I want to die with my face close to this land." Haji's death sentence was carried out by British troops, who shot him in the chest without covering his eyes.[193]

See also edit

Notes edit

  1. ^ A "Mappilla" here and this article refers to a Muslim.

References edit

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  101. ^ Ramses Muhammad. Sultan Variamkunnan. pp. 97–98.
  102. ^ K. K. Abdul Kareem, Varyiamkunnath Kunjahammad Haji, p. 44; Prof. M. P. S. Menon, Malabar Samaram, M. P. Narayanamenonum Sahapravarthakarum, pp. 53, 65, 80; A. K. Kodoor, Anglo Mappila Yudham 1921, p. 105; Dr. K. T. Jaleel, Malabar Kalabam Oru Punarwayana, p. 51.
  103. ^ Ramees Muhammad. Sultan Variamkunnan. p. 102.
  104. ^ Mozhikkunnath Brahmadathan Namboothiripad, Khilafat Smaranakal, pp. 23–26; K. K. Abdul Kareem, Variamkunnath Kunjahammad Haji, pp. 33–36; Prof. M. P. S. Menon, Malabar Samaram, M. P. Narayana Menonum Sahapravarthakarum; pp. 67–68; AK Kodoor, Anglo Mappila Yudham 1921, pp. 108–111.
  105. ^ a b c Mozhikunnath Brahmadathan Namboothiripad, Khilafat Smaranakal, pp. 23–26; K. K. Abdul Kareem, Variyamkunnath Kunjahammad Haji, pp. 33–36; Prof. M. P. S. Menon, Malabar Samaram, M. P. Narayanamenonum Sahapravarthakarum, pp. 67–68; A. K. Kodoor, Anglo Mappila Yudham 1921, pp. 108–111.
  106. ^ a b Ramees Muhammad. Sultan Variamkunnan. p. 80.
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  108. ^ R. H. Hitchcock. Peasant Revolt in Malabar, A History of Malabar Rebellion 1921. p. 58.
  109. ^ A. K. Kodoor, Anglo Mappila Yudham 1921, pp. 134–135.
  110. ^ a b Cite error: The named reference :02 was invoked but never defined (see the help page).
  111. ^ a b Cite error: The named reference AK Kodoor page 58 was invoked but never defined (see the help page).
  112. ^ Ramees Muhammad. Sultan Variamkunnan. ISBN 978-81-954397-0-6.
  113. ^ Prof. M. P. S. Menon. Malabar Samaram, M. P. Narayana Menonum Sahapravarthakarum. p. 78.
  114. ^ "Newcastle Daily Chronicle". 26 August 1921.
  115. ^ K. K. Abdul Kareem. Variamkunnath Kunjahammad Haji. p. 54.
  116. ^ Prof. M. P. S. Menon. Malabar Samaram, M. P. Narayanamenonum Sahapravarthakarum. pp. 108–109.
  117. ^ Ramses Muhammad. Sultan Variamkunnan. pp. 146–148. ISBN 978-81-954397-0-6.
  118. ^ K. K. Abdul Kareem, Variyamkunnath Kunjahammad Haji, pp. 74, 83; A. K. Kodoor, Anglo Mappila Yudham 1921, pp. 132, 148, 193, 205, 210–212, 218.
  119. ^ Ramses Muhammad. Sultan Variamkunnan. p. 148. ISBN 978-81-954397-0-6.
  120. ^ Ramees Muhammad. Sultan Variamkunnan. p. 151. ISBN 978-81-954397-0-6.
  121. ^ K. K. Abdul Kareem, Variyamkunnath Kunjahammad Haji, pp. 68–69, 74, 83; A. K. Kodoor, Anglo Mappila Yuddam 1921, pp. 132, 148, 193, 202–204, 205, 210–212, 218.
  122. ^ Ramees Muhammad. Sultan Variamkunnan. p. 164.
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  124. ^ Ramees Muhammad. Sultan Variamkunnan. pp. 164–165.
  125. ^ Sardar Chandroth, Deshabhimani article, 25 August 1946; K. K. Abdul Kareem, Variyamkunnath Kunjahammad Haji, p. 62; A. K. Kodoor, Anglo Mappila Yudham 1921, p. 234; K. T. Jaleel, Malabar Kalabam Oru Punarwayana p. 106.
  126. ^ Prof. M. P. S. Menon, Malabar Samaram, M. P. Narayanamenonum Sahapravarthakarum, p. 115; T. Muhammad, Mappilasamudaayam Charithram Samskaaram, p. 329.
  127. ^ Ramses Muhammad. Sultan Variamkunnan. pp. 171–174.
  128. ^ K. K. Abdul Kareem, Variyamkunnath Kunjahammad Haji, pp. 65–66; Prof. M. P. S. Menon, Malabar Samaram, M. P. Narayanamenonum Sahapravarthakarum, p. 115.
  129. ^ a b Ramees Muhammad. Sultan Variamkunnan. p. 185.
  130. ^ a b K. K. Abdul Kareem, Variamkunnath Kunjahammad Haji, pp. 92–93; Prof. M. P. S. Menon, Malabar Samaram, M. P. Narayanamenonum Sahapravarthakarum, p. 119; A. K. Kodoor, Anglo Mappila Yudham 1921, pp. 238–239.
  131. ^ Ramses Muhammad. Sultan Variamkunnan. pp. 182–185.
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  133. ^ Ramees Muhammad. Sultan Variamkunnan. pp. 186–187. ISBN 978-81-954397-0-6.
  134. ^ Ramees Muhammad. Sultan Variamkunnan. pp. 187–190. ISBN 978-81-954397-0-6.
  135. ^ Ramees Muhammad. Sultan Variamkunnan. pp. 190–193. ISBN 978-81-954397-0-6.
  136. ^ Ramees Muhammad. Sultan Variamkunnan. p. 195. ISBN 978-81-954397-0-6.
  137. ^ Ramses Muhammad. Sultan Variamkunnan. pp. 190–193. ISBN 978-81-954397-0-6.
  138. ^ Ramees Muhammad. Sultan Variamkunnan. pp. 197–198. ISBN 978-81-954397-0-6.
  139. ^ T. Muhammad, Mappilasamudaayam Charithram Samskaaram, pp. 359, 363; K. Madhavan Nair, Malabar Kalapam, p. 195; Colonel Humphreys Letter to General Officer Commanding, 26-10-1921, Public G.O, No. 358, 2617-1922; Interview with Alavi Kakkadan, 8 September 2016; Prof. M. P. S. Menon, Malabar Samaram, M. P. Narayanamenonum Sahapravarthakarum, p. 124; R. H. Hitchcock, Peasant Revolt in Malabar, A History of the Malabar Rebellion 1921, pp. 70–71.
  140. ^ Ramees Muhammad. Sultan Variamkunnan. pp. 199–200.
  141. ^ Conrad Wood, The Moplah Rebellion of 1921-1922 And Its Genesis, p. 302; T. Muhammad, Mappilasamudayam Charithram Samskaaram, p. 359; Madhavan Nair, Malabar kalapam, p. 196.
  142. ^ Robert L. Hardgrave Jr., The Moppilla Rebellion 1921: Peasant Revolt in Malabar, p. 82; Diwan Bahadur C. Gopalan Nair, The Moplah Rebellion 1921, p. 78; Madras Mail, 17 September 1921.
  143. ^ Robert L. Hardgrave Jr., The Moppilla Rebellion 1921: Peasant Revolt in Malabar, p. 82; Diwan Bahadur C. Gopalan Nair, The Moplah Rebellion 1921, p. 78
  144. ^ Ramses Muhammad. Sultan Variamkunnan. p. 199. ISBN 978-81-954397-0-6.
  145. ^ a b Ramees Muhammad. Sultan Variamkunnan. p. 202.
  146. ^ Ramees Muhammad. Sultan Variamkunnan. p. 218. ISBN 978-81-954397-0-6.
  147. ^ Ramses Muhammad. Sultan Variamkunnan. p. 220. ISBN 978-81-954397-0-6.
  148. ^ T. Muhammad, Mappilasamudaayam Charithram Samskaaram, 414–415.
  149. ^ Ramees Muhammad. Sultan Variamkunnan. p. 221.
  150. ^ A. K. Kodoor, Anglo Mappilla Yudham 1921, p. 268.
  151. ^ Muhammad, Ramees. Sultan Variamkunnan. pp. 226–229. ISBN 978-81-954397-0-6.
  152. ^ K. K. Abdul Kareem, Variyamkunnath Kunjahammad Haji, p. 121; A. K. Kodoor, Anglo Mappila Yudham 1921, pp 248–249; R. H. Hitchcock, Peasant Revolt in Malabar, A History of the Malabar Rebellion 1921, p. 90.
  153. ^ R. H. Hitchcock, Peasant Revolt in Malabar, A History of the Malabar Rebellion 1921, p. 90; K. K. Abdul Kareem, Variyamkkunth Kunjahammad Haji, p. 122; A. K. Kodoor, Anglo Mappila Yudham 1921, p. 249.
  154. ^ Prof. M. P. S. Menon, Malabar Samaram M. P. Narayanamenonum Sahapravarthakarum, p. 124.
  155. ^ AK Kodoor, Anglo Mappila Yudham 1921, p. 249.
  156. ^ R. H. Hitchcock, Peasant Revolt in Malabar, A History of the Malabar Rebellion 1921, p. 90; K. K. Abdul Kareem, Variyamkunnath Kunjahammad Haji, p. 122; A. K. Kodoor, Anglo Mappila Yudham 1921, p. 249.
  157. ^ R. H. Hitchcock, Peasant Revolt in Malabar, A History of the Malabar Rebellion 1921, p. 90; A. K. Kodoor, Anglo Mappila Yudham 1921, p. 249; Prof. M. P. S. Menon, Malabar Samaram M. P. Narayanamenonum Sahapravarthakarum, pp. 124, 138.
  158. ^ a b c Ramees Muhammad. Sultan Variamkunnan. pp. 230–231.
  159. ^ T. Muhammad, Mappilasamoothaayam Charithram Samskaaram, p. 386.
  160. ^ Vattarambath, Sreevidhya (2007). "Post Rebellion Period — Realities and Relief Works" (PDF). Aftermath of the Rebellion – A study of political and social trends in Malabar from 1921 to 1935. Department of History, University of Calicut. pp. 87–89. hdl:10603/63444.
  161. ^ Vattarambath, Sreevidhya (2007). "Post Rebellion Period — Realities and Relief Works" (PDF). Aftermath of the Rebellion – A study of political and social trends in Malabar from 1921 to 1935. Department of History, University of Calicut. pp. 90–91. hdl:10603/63444.
  162. ^ a b R. H. Hitchcock, Peasant Revolt in Malabar, A History of the Malabar Rebellion 1921, p. 165; A. K. Kodoor, Anglo Mappila Yudham 1921, p. 311.
  163. ^ A. K. Kodoor, Anglo Mappila Yudham 1921, p. 311; K. K. Abdul Kareem, Variyamkunnath Kunjahammad Haji, p. 125; T. Muhammad, Mappilasamudaayam Charithram Samskaaram, p. 410.
  164. ^ Prof. M. P. S. Menon, Malabar Samaram M. P. Narayanamenonum Sahapravarthakarum, pp. 124, 138.
  165. ^ T. Muhammad, Mappilasamudaayam Charithram Samskaaram, p. 386.
  166. ^ Prof. M. P. S. Menon, Malabar Samaram, M. P. Narayanamenonum Sahapravarthakarum, p. 138.
  167. ^ Prof. M. P. S. Menon, Malabar Samaram, M. P. Narayanamenonum Sahapravarthakarum, p. 138; Diwan Bahadur C. Gopalan Nair, The Moplah Rebellion 1921, pp. 50–51.
  168. ^ Ramees Muhammad. Sultan Variamkunnan. pp. 243–244.
  169. ^ T. Muhammad, Mappilasamudaayam Charithram Samskaram, p. 386.
  170. ^ Ramees Muhammad. Sultan Variamkunnan. p. 244.
  171. ^ A. K. Kodoor, Anglo Mappila Yudham 1921, 312–313.
  172. ^ Ramses Muhammad. Sultan Variamkunnan. pp. 246–247.
  173. ^ A. K. Kodoor, Anglo Mappila Yudham 1921, p. 314; K. K. Abdul Kareem, Variyamkunnath Kunjahammad Haji, p. 130.
  174. ^ Ramees Muhammad. Sultan Variamkunnan. p. 251.
  175. ^ R. H. Hitchcock, Peasant Revolt in Malabar 1921, A History of the Malabar Rebellion 1921, p. 98; A. K. Kodoor, Anglo Mappila Yudham, pp. 315–316.
  176. ^ Ramees Muhammad. Sultan Variamkunnan. pp. 256–260.
  177. ^ Ramees Muhammad. Sultan Variamkunnan. p. 272. ISBN 978-81-954397-0-6.
  178. ^ A. K. Kodoor, Anglo Mappila Yudham 1921, pp. 130, 197.
  179. ^ Ramees Muhammad. Sultan Variamkunnan. pp. 264–265. ISBN 978-81-954397-0-6.
  180. ^ A. K. Kodoor, Anglo Mappila Yudham 1921, p. 327; Interview with Alavi Kakkadan, 8 September 2016.
  181. ^ "Clipped From Detroit Free Press". Detroit Free Press. 7 December 1921. p. 10. Retrieved 21 December 2021.
  182. ^ "Clipped From The Baltimore Sun". The Baltimore Sun. 7 December 1921. p. 6. Retrieved 21 December 2021.
  183. ^ Sudhi, K. S. (25 June 2020). "Reports of Hindu-Muslim strife in Malabar baseless, wrote Variamkunnath Kunhamed Haji in The Hindu in 1921". The Hindu. ISSN 0971-751X. Archived from the original on 24 October 2022. Retrieved 29 December 2021.
  184. ^ Sudhi, K. S. (25 June 2020). "Reports of Hindu-Muslim strife in Malabar baseless, wrote Variamkunnath Kunhamed Haji in The Hindu in 1921". The Hindu. ISSN 0971-751X. Archived from the original on 24 October 2022. Retrieved 7 December 2021.
  185. ^ "The Baltimore Sun from Baltimore, Maryland on December 7, 1921 · 6". Newspapers.com. Retrieved 7 December 2021.
  186. ^ "7 Dec 1921, Page 10 - Detroit Free Press at Newspapers.com". Detroit Free Press. Retrieved 7 December 2021.
  187. ^ Cite error: The named reference Clipped From Detroit Free Press was invoked but never defined (see the help page).
  188. ^ A. K. Kodoor, Anglo Mappila Yudham 1921, p. 195.
  189. ^ Sudhi, K. S. (25 June 2020). "Reports of Hindu-Muslim strife in Malabar baseless, wrote Variamkunnath Kunhamed Haji in The Hindu in 1921". The Hindu. ISSN 0971-751X. Archived from the original on 24 October 2022. Retrieved 2 January 2022.
  190. ^ "Explained: Variyamkunnath Kunjahammed Haji, the Khilafat leader who declared an independent state". The Indian Express. 25 June 2020. p. para. 7–8. Archived from the original on 22 October 2022. Retrieved 27 January 2022.
  191. ^ "Row in India over gov't move to erase colonial-era 'martyrs'". www.aljazeera.com. Archived from the original on 24 October 2022. Retrieved 27 January 2022.
  192. ^ Desk (21 January 2021). "99 years since the martyrdom of freedom fighter Variamkunnath Kunhahammed Haji". english.madhyamam.com. Archived from the original on 16 April 2022. Retrieved 21 January 2022.
  193. ^ "99 years since the martyrdom of freedom fighter Variamkunnath Kunhahammed Haji". english.madhyamam.com. 21 January 2021. Archived from the original on 16 April 2022. Retrieved 21 January 2022.

Further reading edit

  • Ramees Mohamed O (October 2021). Sultan Variamkunnan (in Malayalam). Twohorn Creations. ISBN 9788195439706. The book appeared with the photo of Kunjahammad Haji on the cover page.
  • K Madhavan Nair. Malabar Kalapam. Mathrubhumi. The book has several contradictions and is disputed about its authenticity.
  • M Gangadharan. Malabar Kalapam 1921-22. DC Books. ISBN 9788126425006.
  • E. M. S. Namboodiripad (1967). Kerala: yesterday, today and tomorrow. National Book Agency.
  • Mukhopadhyay, Alok, ed. (2002). Roots, genesis of socio-economic development of modern India. Voluntary Health Association of India. OL 20811432M.
  • Vallatt George (1977). Discovery of Kerala: a Tourist Guide of Kerala. S. B. Press and Book Depot.
  • The peasant Revolt in Malabar 1921, Robert L Hardgrave Jr
  • Mappila Muslims of Malabar, Miller RE, Orient Longmans Madras 1976
  • History of Freedom Movement in Kerala, Menon PKK, Government Press Kerala, Thiruvananthapuram 1972
  • Rise of Muslims in Kerla Politics, Abdul Aziz, Thiruvananthapuram 1992
  • Variyankunnathu Kunjahammed Haji, A Nisamusheen, Thiruvananthapuram January 1972
  • Mappila Samudhyam Charithram Samskaram, T Muhammed
  • 1921 Chila Charithra Varthamanagal, P Geetha, Current Books Thrissur
  • Moulaviyude Athma Kata, E Moidu Moulavi, DC Books, Kottayam 1985
  • Ente Koottukkaran, Moulavi E, 1981
  • Short History of Peasant Movements in Kerala, Namboothiripadu, Peoples Publishing House, 1943


Reactions and aftermath edit

 
A letter written by Variyankunnath Kunjahammad Haji which appeared in the newspaper The Hindu on 18 October 1921

Different people including Variyankunnath Kunjahammad Haji criticised the atrocities against Hindus in the name of the movement, of which Variyankunnath Kunjahammad Haji said were part of the British plot; in each one's different narrative as they tried to understand it. Variyankunnath Kunjahammad Haji also claimed to have killed the British agents and spies responsible for this.[1][2][3]

Message to Friends of Freedom for India edit

On 7 December 1921 two American newspapers reported the message received by the Friends of Freedom for India from Variyankunnath Kunjahammad Haji in a cablegram. In these two American newspaper reports the message was preceded by the following sentence: "Charges that the Moplahs of Malabar have put to death many Hindus and forcibly converted others to Mohammedanism were denied and characterized as part of a British plot to discredit the Moplah movement of India's independence in a cablegram from Variyankunnath Kunjahammad Haji..."[4][5]

In the message he said :

"A few cases of conversion of our Hindu brethren have been reported to me." the message said. "But after proper investigation we discovered the real plot. The vandals that were guilty of this crime were members of the British reserve police and British intelligence department, and they joined our forces as patriots to do such filthy work only to discredit our soldiers. There are Christians, Hindus and Moplahs amongst these British agents and spies.[6] They have decidedly been put to death.[7]

"We are at war with England. We are fighting for the independence of India, and we are doing exactly what the Americans did to free America from British domination. So anyone giving aid and comfort to the enemy will be se verely dealt with, irrespective of social position or religious affliation.

"Let the great people of the great land of Washington postpone judgment until they have a chance to know the full truth about the present war in Malabar."

" [5][8]

B. R. Ambedkar, who advocated for the formation of Pakistan[9] in his book Pakistan or the Partition of India (1945),[10] wrote on the rebellion:[11] He alleged the Mappilas committed indescribable attrocities on Hindus.

The blood-curdling atrocities committed by the Moplas in Malabar against the Hindus were indescribable. All over Southern India, a wave of horrified feeling had spread among the Hindus of every shade of opinion, which was intensified when certain Khilafat leaders were so misguided as to pass resolutions of congratulations to the Moplas on the brave fight they were conducting for the sake of religion". Any person could have said that this was too heavy a price for Hindu-Muslim unity. But Mr. Gandhi was so much obsessed by the necessity of establishing Hindu-Muslim unity that he was prepared to make light of the doings of the Moplas and the Khilafats who were congratulating them. He spoke of the Mappilas as the "brave God-fearing Moplahs who were fighting for what they consider as religion and in a manner which they consider as religious ".

Annie Besant, who wanted dominion status for India,[12] opposed the non-cooperation movement, supported the Montague-Chelmsford reforms, who had adverse effect on her popularity due to difference of opinion and later left the political field,[13] recounts in two separate articles in New India on 29 November 1921 and 6 December 1921 as to what happened to the Malabar Hindus at the hands of the Moplahs:[14] She describes about women facing alleged attrocities from the rebels.

Mr. Gandhi...can he not feel a little sympathy for thousands of women left with only rags, driven from home, for little children born of the flying mothers on roads in refuge camps? The misery is beyond description. Girl wives, pretty and sweet, with eyes half blind with weeping, distraught with terror; women who have seen their husbands hacked to pieces before their eye, in the way "Moplas consider as religious"; old women tottering, whose faces become written with anguish and who cry at a gentle touch...men who have lost all, hopeless, crushed, desperate...Can you conceive of a more ghastly and inhuman crime than the murders of babies and pregnant women?...A pregnant woman carrying 7 months was cut through the abdomen by a rebel and she was seen lying dead on the way with the dead child projecting out of the womb...Another: a baby of six months was snatched away from the breast of his own mother and cut into two pieces... Are these rebels human beings or monsters?

A respectable Nayar Lady at Melatur was stripped naked by the rebels in the presence of her husband and brothers, who were made to stand close by with their hands tied behind. When they shut their eyes in abhorrence they were compelled at the point of sword to open their eyes and witness the rape committed by the brute in their presence.

Annie Besant, who once led a walk out in the fifth District Conference held at Manjeri, Ernad taluk after the Montagu–Chelmsford Reforms was opposed in overwhelming support in a resolution in the conference,[15] said on the rebellion:[16]

"They established the Khilafat Raj, crowned a King, murdered and plundered abundantly, and killed or drove away all Hindus who would not apostatise. Somewhere about a lakh people were driven from their homes with nothing but the clothes they had on, stripped of everything."

Here is the text of Resolution No. 3 of the Ahmedabad session of the INC, where Gandhiji was appointed as its sole executive authority, on 24 December 1921, in connection with the Moplah Riots:[17] The resolution says the disturbance by Mappilas was not because of the Non-cooperation movement or the Khilafat movement.

The Congress expresses its firm conviction that the Moplah disturbance was not due to the Non-Co-operation or the Khilafat movement, especially as the...Khilafat preachers were denied access to the affected parts by the District authorities for six months before the disturbance, but is due to causes wholly unconnected with the two movements and that the outbreak would not have occurred had the message of non-violence been allowed to reach them. Nevertheless, this Congress...is of the opinion that the...disturbance in Malabar could have been prevented by the Government of Madras accepting the proffered assistance of Maulana Yakub Hassan...

Here the rebuttal of D.V. Gundappa to INC's statement:[17] The statement contains several questions.

We need not...consider the propriety of the blameless [Congress]. We are concerned chiefly with the spirit in which the Congress viewed...responsibility. Firstly, is the period of six months the maximum term for which the seeds of disaffection sown into the mind of a notoriously fanatical population could remain potential? Is it not possible to argue...that the preaching done before six months must have been remarkably good if it could take so fierce...a form in so short a time? ... if the message of non-violence was not allowed to reach the Moplahs, was any other message allowed to reach them? And who delivered it? Thirdly, if it is claimed...that...non-violence can quell any kind of armed rising, does it not follow that it should have been conveyed five years ago to England and France and Germany? On the other hand, if the claim...[is that]...non-violence can succeed only with a people in religious frenzy, are not those who first put them in such frenzy answerable to those who suffer its consequences?

Swami Shraddhanand in the Liberator of 26 August 1926:[18]

The original resolution condemned the Moplas wholesale for the killing of Hindus and burning of Hindu homes and the forcible conversion to Islam. The Hindu members themselves proposed amendments till it was reduced to condemning only certain individuals who had been guilty of the above crimes. But some of the Moslem leaders could not bear this even. Maulana Fakir and other Maulanas, of course, opposed the resolution and there was no wonder. But I was surprised, an out-and-out Nationalist like Maulana Hasrat Mohani opposed the resolution on the ground that the Mopla country no longer remained Dar-ul-Aman but became Dar-ul-Harab and they suspected the Hindus of collusion with the British enemies of the Moplas. Therefore, the Moplas were right in presenting the Quran or sword to the Hindus. And if the Hindus became Mussalmans to save themselves from death, it was a voluntary change of faith and not forcible conversion—Well, even the harmless resolution condemning some of the Moplas was not unanimously passed but had to be accepted by a majority of votes only.

The Viceroy, Lord Reading:[citation needed]

Their wanton and unprovoked attack on the Hindus, the all but wholesale looting of their houses in Ernad, etc, the forcible conversion of Hindus in the beginning of the Moplah rebellion and the wholesale conversion of those who stuck to their homes in later stages, the brutal murder of inoffensive Hindus without the slightest reason except that they are "Kafirs" or belonged to the same religion as the policemen, who their mosques, burning of Hindu temples, the outrage on Hindu women and their forcible conversion and marriage by the Moplahs.

The Rani of Nilambur in a petition to Lady Reading:[19]

But it is possible that your Ladyship is not fully apprised of all the horrors and atrocities perpetrated by the fiendish rebels; of the many wells and tanks filled up with the mutilated, but often only half dead bodies of our nearest and dearest ones who refused to abandon the faith of our fathers;of pregnant women cut to pieces and left on the roadsides and in the jungles, with the unborn babe protruding from the mangled corpse; of our innocent and helpless children torn from our arms and done to death before our eyes and of our husbands and fathers tortured, flayed and burnt alive; of our hapless sisters forcibly carried away from the midst of kith and kin and subjected to every shame and outrage which the vile and brutal imagination of these inhuman hell-hounds could conceive of; of thousands of our homesteads reduced to cinder-mounds out of sheer savagery and a wanton spirit of destruction; of our places of worship desecrated and destroyed and of the images of the deity shamefully insulted by putting the entrails of slaughtered cows where flower garlands used to lie or else smashed to pieces; of the wholesale looting of hard-earned wealth of generations reducing many who were formerly rich and prosperous to publicly beg for a piece or two in the streets of Calicut, to buy salt or chilly or betel-leaf - rice being mercifully provided by the various relief agencies.

 
Second Dorsets to deploy from Bangalore to Malabar in 1921

A conference held at Calicut presided over by the Zamorin of Calicut, the Ruler of Malabar issued a resolution:[20]

"That the conference views with indignation and sorrow the attempts made at various quarters by interested parties to ignore or minimise the crimes committed by the rebels such as: brutally dishonouring women, flaying people alive, wholesale slaughter of men, women, and children, burning alive entire families, forcibly converting people in thousands and slaying those who refused to get converted, throwing half-dead people into wells and leaving the victims to struggle for escape till finally released from their suffering by death, burning a great many and looting practically all Hindu and Christian houses in the disturbed areas in which even Moplah women and children took part and robbed women of even the garments on their bodies, in short reducing the whole non-Muslim population to abject destitution, cruelly insulting the religious sentiments of the Hindus by desecrating and destroying numerous temples in the disturbed areas, killing cows within the temple precincts putting their entrails on the holy image and hanging skulls on the walls and the roofs."

K. P. Kesava Menon, who was the grandson of the Maharaja of Palakkad, and had been a part of the Khilafat movement said:[21]

"There is no doubt regarding the genesis of the rebellion in 1921. It was born out of police repression. Its chief cause was the excessive violence used by the authorities to suppress the Khilafat Movement, and not any Jenmi-Kudiyan conflict, or dispute regarding the mosque. When police atrocities became unbearable, they gave up the vow of non-violence, and decided to meet the violence (by the British police) with violence itself."

The English translation of the letter written to the newspaper The Hindu by Variyankunnath Kunjahammad Haji, as appeared in the newspaper on 18 October 1921:[22]

"Honoured Editor, I request you to publish the following facts in your paper. According to the Press Reports from Malabar which you will have got, Hindu-Muslim Unity in Malabar has thoroughly ceased to exist. It appears that the report that Hindus are forcibly converted (by any men) is entirely untrue. Such conversions were done by the Government Party and Reserve Policemen in mufti mingling themselves with the rebels (masquerading as rebels.) Moreover, because some Hindu brethren, aiding the military, handed over to the military innocent (Moplahs) who were hiding from the military, a few Hindus have been put to some trouble. Besides, the Nambudiri, who is the cause of this rising, has also similarly suffered. The Hindus are compulsorily impressed for military service. Therefore, several Hindus seek protection in my Hill. Several Moplahs, too, have sought my protection. Now the chief military commander [of the government] is causing Hindus to evacuate from these Taluks. Innocent women and children of Islam, who have done nothing and possess nothing, are not permitted to leave the place. The Hindus are compulsorily impressed for military service. Therefore, several Hindus seek protection in my hill. Several Moplahs, too, have sought my protection. For the last one month and a half, except for the seizure and punishment of the innocent, no purpose has been achieved. Let all the people in the world know this. Let Mahatma Gandhi and Moulana know it. If this letter is not seen published, I will ask your explanation at one time."

Rashtriya Swayamsevak Sangh was formed by K. B. Hedgewar in the aftermath of the Hindu-Muslim riots during Khilafat Movement and particularly due to those during Moplah Riots.[23]

Kanthapuram's view edit

[24] [25] [26] [27]

Goal of Indian independence and Khilafat movements edit

Both movements in Malabar took a stand to strive for freedom of India and defend the Khilafat. Both movements joined together because of their anti-British stand, a common cause.[28] Both their goal and opponent was the same. Both worked for the non-cooperation movement.

Onam and Islam edit

In Kerala, the Sunnis, Mujahids object to Onam celebration of Muslims citing religious reasons. But Jamaate Islami supported Onam celebration. Anyway all groups object to Christmas celebration by Muslims.[29][30]

ghh edit

Malabar rebellion, part of the Indian independence movement,[31] Khilafat movement[32] and non-cooperation movement,[33] by Muslims of Malabar having a legacy of 4 centuries of resistance to the colonialism[34][35] and a tradition of Mappila outbreaks directed against Jenmi tyranny[36] saw its beginning in the British government arresting, and torturing, Muslims of Malabar for several months for false charges[37] followed by a firing at the Mappilas in Thirurangadi on 20 August 1921 which caused the rebellion.[38] These arrests, and brutality, against Muslims began after Muslims of Ernad and Hindus in Thrissur unitedly conducted a victory procession.[39] The victory procession was preceded by a march on 2 March 1921 by Ernad Mappilas in response to, the British loyalists' loyality procession in Thrissur in an attempt against the Indian independence movement while this loyality procession causing violence against mosques, Muslim and lower caste Hindu houses and their shops.[40] When the rebellion helmed by Variyankunnath Kunjahammad Haji began to spread the British and certain of their supporters left.[41][42]

Thousands of innocent Muslims including women and children who were hiding in the forests, hills and uninhabited houses were massacred.[43] The British government army butchered hundreds of Muslim women and children.[44] The British government forces raped[45] Muslim women and shot Muslims which caused the death of lower caste Hindus also since some of such Hindus used to shave their head like Mappilas then.[46][47] The British government burnt Muslim and Hindu houses.[48] Almost all houses were looted or plundered.[49] The Muslim refugees were confined to the rebel areas while the Hindus were allowed to come out forcing Muslims to suffer poverty and hunger besides no access to relief work.[50][51] The indiscriminate massacre of Muslims by the British government forces led Mappila rebels to surrender.[52][53]

Several unreliable[54] reports of forced conversion of Hindus by the Muslim rebels thus ranging from none[55] (or 3 or 180 or 900) to 2500 or more for refusing to accept Islam,[56][57] were spread (while it was propagated that it was a Hindu-Muslim riot as part of divide and rule policy of the British government)[58] to justify the cruelty by the colonial government meted out against the Muslims.[55] It is reported that British loyalists (including such Mappilas) were involved in the looting which Variyankunnath Kunjahammad Haji took action against.[59] Haji said British loyalists, who were involved in forced conversion of Hindus (to Islam), were vandals[60] and British agents and spies worked pretending as rebels as part of plot by the British against the rebels.[61][62] All of such alleged forced conversions took place weeks after the rebellion started only, after British forces began to come,[63] which was after the two incidents —martial law declared by the British government and the surrender of Ali Musliyar on 31 August 1921. Until then no forced conversion took place.[64][65][66] Hindu Jenmis, and their mostly Nair kanakars or karyasthans helped the British government to capture the Mappillas. This caused rebels to turn against such sections.[67] 10000–12000 people were killed and 10000 went missing; while the British government says 2337 rebels were killed and 1652 wounded.[68] The Arya Samaj says around 600[69] Hindus were killed and 2500 forcibly converted during the rebellion.[70] Hindu refugees including upper section returned to their native regions after six or eight or one year after the rebellion (started[71]).[72] All relief camps were closed after a certain period.[73]

Population of Muslims compared to total population of Malabar district had increased by around one percent each decade from 1802 to 1911 while it increased by around two percent during the period 1911-1921 while around 60 percent of Muslims were concentrated in just three taluks (in Calicut taluk also the rebellion took place[74])— Ernad, Walluvanad and Ponnani where rebellion in 1921 took place[75] — out of ten[76] taluks of Malabar district.[77] Similarly the Muslim population of Kerala had higher growth rate than that of Hindus in the periods 1991-2001 and 2001-2011.[78] It is said there is no demographic change to suggest forced conversions of Hindus.[79]

Ghhjj edit

There are allegations of rebels doing things including forced conversions of Hindus to Islam[80] and killing Hindus if refused to accept Islam,[81] burning Hindu houses,[82] raping Hindu women.[83] On the other hand, there are reports of rebels punishing Hindus for ading the British government forces to find out hiding Muslims,[84] for raping women,[85] and for looting. However there is a report of rebels taking a policy of collecting weapons and money from cheiftains.

ghhjj edit

[86]


Malabar rebellion started after the firing incident in Thirurangadi by the order of Collector E. F. Thomas on unarmed Muslims, after an series of hassasments against Muslims. The rebellion took place in a period of time when high caste Hindus ontrolled the Jenmi system mainly and occupied government jobs. Variyankunnath Kunjahammad Haji set up military with around 75000 Muslim fighters with few Hindu participation in it. The rebels also included Cheruma-Adivasis. Malabar rebellion saw the British government, in an attempt to suppress the rebellion, massacring thousands of Muslims including women and children who were hiding. Wagon tragedy is a well-kmown example of the British cruelty. During the rebellion Muslim and Hindu supporters of the British government were attacked with Muslims being attacked more. The British government confined Muslim refugees in rebel areas by not allowing to come out while Hindus were allowed. Several statistically unreliable reports of forced conversion of Hindus by the Muslim rebels ranging from none (or 3 or 180 or or 900) to 2500 or more, were spread as part of divide and rule policy of the British government and to justify the cruelty of the colonial government meted out against the Muslims. It is said British agents and spies or loyalists unleashed vandalism against the Hindus as a British plot against the Muslim rebels. All of such alleged forced conversions took place after the proclamation of, or under, the martial law by the British government. 10000-12000 people were killed and 10000 went missing; while the British government says 2337 rebels were killed, 1652 injured. The Arya Samaj says around 600 Hindus were killed and 2500 forcibly converted during the rebellion. However Hindu refugees came back after a certain period. All refugee camps were closed after certain period.




Malabar rebellion saw the British government, in an attempt to suppress the rebellion, massacring thousands of Muslims including women and children who were hiding. During the rebellion Muslim and Hindu supporters of the British government were attacked with Muslims being attacked more. The British government confined Muslim refugees in rebel areas by not allowing to come out while Hindus were allowed. Several statistically unreliable reports of forced conversion of Hindus by the Muslim rebels ranging from none (or 3 or 180 or or 900) to 2500 or more, were spread as part of divide and rule policy of the British government and to justify the cruelty of the colonial government meted out against the Muslims. It is said British agents and spies or loyalists unleashed vandalism against the Hindus as a British plot against the Muslim rebels. All of such alleged forced conversions only took place weeks after the rebellion started, after several forces including Gurkhas began to come, which was after the two incidents -- martial law declared by the British government on 30 August 1921 and the surrender of Ali Musliyar on 1 September 1921. Until then no forced conversion took place. 10000-12000 people were killed and 10000 went missing; while the British government says 2337 rebels were killed, 1652 injured. The Arya Samaj says around 600 Hindus were killed and 2500 forcibly converted during the rebellion. However refugees came back after a certain period.

[87]



[88]



He (K. P. Kesava Menon) said that, in the early stages the rebels did not turn against the Hindus, but later, when the Hindus began to help the British authorities, it turned to be a fanatic one.


[89]



Removed good faith edit .... The photo is not of a typical Mappila Muslim.

Updated edit

By the end of January 1921 Eranad and Walluwanad taluks were safe for refugees to return home.[90] Refugees returned home after the rebellion.[91] Certain relief works stopped after a certain period.[92] It was mainly Jenmis who were yet to return to their homes among the Hindus who fled due to the rebellion.[93]

Not updated edit

By the end of January 1921 Eranad and Walluwanad taluks were safe for refugees to return home.[94] Refugees returned home after the rebellion.[95] Certain relief works stopped after a certain period.[96] It was mainly Jenmis who were yet to return to their homes among the Hindus who fled due to the rebellion.[97]

Timeline edit

Timeline

  • 1896 : Manjeri peasant revolt led by Variamkunnan.
  • Around 1899 : Inspector Chekkutty decided to arrest Variamkunnath Kunjahammad Haji anyway to exile.
  • 1914 : Haji came to Malabar after his last trip to Mecca.
  • 1920 : M. P. Narayana Menon formed Malabar Kudiyan Sangham.
  • 28–29 April 1920 : The fifth Malabar District Political Conference was held at Manjeri.
  • April 1919 : Gandhiji was invited to the Delhi Khilafat Conference. In that conference, Gandhi declared the full support of the Congress to the Khilafat Movement.
  • 20 August 1920 : Mahatma Gandhi and Shoukath Ali got a huge reception at the Kozhikode beach.
  • 5 February 1921 : At the time the collector of Malabar was E. F. Thomas. The Hitchcock-Thomas group banned meetings in Eranad and Valluvanad, and speeches by certain people (inuding Variamkunnath Kunjahammad Haji).
  • 15 February 1921 : Protests began due to the arrest of four people after Congress-Khilafat leader Yakoob Hasan came to Kozhikode.
  • 27 February 1921 : A loyalty procession by 1500 people with the help of the Government started.
  • 2 March 1921 : Mappilas took out a march shaking Thrissur town.
  • By 15 March 1921 : An undeclared police raj came into effect.
  • By the end of May 1921 : With canes, guns and spears on the guns, a declared police raj came into effect under the Hichkock-Thomas-Amu leadership.
  • 14 August 1921 : Knap, the Special Commission, came to Kozhikode. Knap gave permission to search for weapons in houses of some places.
  • 19 August 1921 : A group of police including Hitchcock and Thomas left for Thirurangadi. They had arrest warrants for 24 people including Ali Musliyar prepared by Hitchcock and signed by Thomas with them.
  • 20 August 1921 : The rebellion began bringing some area of South Malabar under the control of the leaders of the rebellion started after suppressing the Thirurangadi firing.
  • 21 August 1921 : Fifteen looters including Mukhari was caught. All of them belonged to the chottu pattalam (the private army of chiefstains who were conducive for the British government) of Khan Bahadur-Khan Sahibs.
  • 21–24 August 1921 : Intense war was fought after suppressing the Thirurangadi firing on 20 August 1921.
  • 24 August 1921 : Variamkunnan took charge of protection of the Namboothiri Bank.
  • By the night of the 24 August 1921 : The control of 200 villages of Eranad, Valluvanad Ponnani, Kozhikode taluks were taken over by the revolutionaries from the British.
    • On the night of 24 August 1921 : leaders including Variyamkunnan and Ali Musliyar held a meeting (several things that are to be decided had been decided in the Thekkekalam meeting).
  • 25 August 1921 : He made the state declaration in the Manjeri proclamation.
  • 26 August 1921 : The Battle of Pookottur was fought.
  • 30 August 1921 : A firing occurred at the Thirurangadi mosque in which 114 people including Ali Musliyar were present between the British force and those inside the mosque. Ali Musliyar thereby surrendered.
  • 1 September 1921 : Martial law was declared specifically targeting Mappilas by the British.
  • 2 September 1921 : The British force which arrived at Manjeri attacked all Mappila houses.
  • 13 September 1921 : Guerrilla warfare was started by Variyankunnath Kunjahammad Haji.
  • 16 September 1921 : Variamkunnan declared martial law in Nalambur. As per the martial law orders a pass was required to leave the area under his control.
  • From 12 October 1921 : Force including the Gurkhas, Chins and Kachins came to Malabar.
  • 18 October 1921 : A letter written by Variyan Kunnathu Kunjahammed Haji, which appeared on the newspaper The Hindu.
  • 14 November 1921 : The Pandikkad battle was fought on 14 November 1921 in a pre-emptive attack, leading to the death of 75–120 Gurkhas.
  • Variamkunnan had camped at Hajippara. A group including the Gurkhas and Kachins attacked there and became successful in taking so much rice and cattle
  • 7 December 1921 : Two American newspapers, Detroit Free Press and The Baltimore Sun, reported the message received by the Friends of Freedom for India from Variamkunnath Kunhamed Haji in a cablegram.
  • 8 December 1921 : A large group consisting of the Gurkhas and Kachins attacked this place as well.
  • 11 December 1921 : Variamkunnan attacked a bangalow. He saved captured Cheruman-Advasi soldiers of his force.
  • By first weeks of December 1921 : 27000 revolutionaries had surrendered due to genocide of Mappilas.
  • To avoid the genocide of the innocent, people including the leaders began to think of surrendering. Chembrasseri Thangal, Seethi Koya Thangal and Unneen Kutty Haji suggested surrender. Though it shocked Variamkunnath, he did not express it.
  • 18 December 1921 : Variyamkunnan disbanded the army after he could not make the military operation at Palemad. He could not move to Palemad because he was surrounded by the British force. It is said that 25000 of Variamkunnan's forces had reached Palemad.
  • 5 January 1922 : Through a planned operation, Variyamkunnath was captured.Variyamkunnath wrestled for half an hour and he was chained.
  • 20 January 1922 : Variamkunnan was shot dead at Kottakkunnu.


[98]

Thirurangadi firing incident
Part of the Malabar rebellion, the Khilafat Movement and Indian independence movement
 
South Malabar in 1921; areas in red show taluks affected by the 1921 rebellion
Date20 August 1921
Location
Thirurangadi, Malabar district, British India
Result
  • Revolutionary victory
  • Firing suppressed
  • Withdrawal of British forces
  • Beginning of the Malabar rebellion
Belligerents

  British Raj

  • Madras Presidency
  • 110 white troops of Leinster Regiment
  • 30 Reserve policemen
  • 60 personnel from Malabar Special Police
 Mappila rebels
Commanders and leaders
Collector E. F. Thomas
William Rorford
Johnson  
Rowley  
Moitheen  
 Probably no one
Lavakkutty (alleged)
Strength
200 unarmed 2000–3000 (everyone might not have participated)
Casualties occurred on both sides




Thirurangadi incident
Part of the Khilafat Movement, the Malabar rebellion, and the Indian independence movement
 
South Malabar in 1921; areas in red show Taluks affected by the rebellion
Date20 August 1921
Location
Thirurangadi
Result
  • Firing suppressed
  • Withdrawal of British forces
  • Beginning of Malabar rebellion
Belligerents

  British Raj

Mappila Rebels
Commanders and leaders
Rufus Isaacs (Viceroy of India)
Freeman Freeman-Thomas (Governor of Madras)
Thomas T. S. Hitchcock
 Probably no one


[Note 1]


[99]



Malabar Rebellion
Part of the Khilafat Movement, the Mappila riots, and the Indian independence movement
 
South Malabar in 1921; areas in red show Taluks affected by the rebellion
Date20 August 1921– 25 August 1922[100] (mainly upto December 1921)
Location
Eranad, Walluwanad, Calicut, Ponnani Taluks of Malabar district, British India[101] (mainly Eranad and Walluwanad)
Result Rebellion suppressed
Belligerents

  British Raj

Mappila Rebels
Commanders and leaders
Rufus Isaacs (Viceroy of India)
Freeman Freeman-Thomas (Governor of Madras)
Thomas T. S. Hitchcock
A. S. P. Amu		 Variyankunnath Kunjahammad Haji  Ali Musliyar  
Sithi Koya Thangal
Chembrasery Thangal  
K. Moiteenkutti Haji  
Abdul Haji[102]
Koyammu Haji[103]
Palakam Thodi Avvocker Musliar  [104]
Konnara Thangal  
M. P. Narayana Menon[105]
Kappad Krishnan Nair[106]
Pandiyatt Narayanan Nambeesan[106]
Mozhikunnath Brahmadathan Nambudiripad[107]
Casualties and losses

Official figures:

43 combatants killed
126 wounded

Official figures:

2,339 rebels killed
1,652 injured
45,404 imprisoned

Independent estimates:

10,000 deaths[108] and 50,000 imprisoned (including 20,000 deported to Andaman penal colony and 1,000 missing)



Vghhjj[Note 2]

Notes edit

  1. ^ Diwan C Gopalan Nair, The Moplah Rebellion, 1921. p. 58. "It is impossible, in the absence of a census of the rebel area, to state the number of persons who were killed by the rebels, "but the number of persons among the civil population is believed to be between 500 and 600" according to the information given by Government. "No statistics have been compiled regarding the number of women and children among the persons killed." (Madras Mail 14th November '22)".
  2. ^ Myth in this case not meaning a false story, but rather a traditional story which embodies a belief regarding some fact or phenomenon of experience, and in which often the forces of nature and of the soul are personified; a sacred narrative regarding a god, a hero, the origin of the world or of a people, etc.


Battle of Pandikkad
Part of the Malabar rebellion, the Khilafat Movement and Indian independence movement
 
South Malabar in 1921; areas in red show taluks affected by the 1921 rebellion
Date14 November 1921
Location
Pandikkad, Malabar district, British India
Result Revolutionary victory
Belligerents
British government Mappila rebels
Commanders and leaders
Averell  †
Strength
150–300 2000 (400 of whom barged into the chandappura)
Casualties and losses
75–120 54 (as per the British government)






Battle of Pandikkad
Part of the Khilafat Movement, the Mappila riots, and the Indian independence movement
 
South Malabar in 1921; areas in red show taluks affected by the 1921 rebellion
Date14 November 1921
Location
Pandikkad, Malabar district, British India
Result Victory for revolutionaries
Belligerents
  • Gurkhas
 Mappila Rebels
Commanders and leaders
Averell  † h
Casualties and losses

Official figures:

4 combatants killed

Official figures:

54 rebels killed
Independent estimates: 75–120 casualties on British side



Variyankunnath Kunjahammad Haji established an independent state[109] as part of the Indian Independence Movement[110] and Khilafat movement on 25 August 1921. He made the state declaration in the Manjeri proclamation on 25 August 1921. Its name was Malayala Rajyam.[111][112][113][114] The rebels used British titles such as 'Assistant Inspector', 'Colonel', 'Collector', 'Governor', 'Viceroy' and (less conclusively) 'King'.[115] Because the Khilafat movement in the region, utilised by Variyankunnath, controlled the parallel government it was called Khilafat raj.[116][117] It had its own passport, currency, and separate system of taxation.[118] Variyankunnath abolished the Jenmi system.[119] He set up military[120] and several battles were fought against the British.

Those days, the police would write a statement and make the prisoner sign it. Otherwise a statement would be written, getting the signature

Rule edit

Intense war was fought 21–24 August 1921. By the night of the 24 August the control of 200 villages of Eranad, Valluvanad Ponnani, Kozhikode taluks were taken over by the revolutionaries from the British. On the night of 24 August 1921 leaders including Variamkunnan and Ali Musliyar held a meeting (several things that are to be decided had been decided in the Thekkekalam meeting).[121]

In the meeting Variamkunnan divided his new country into four divisions. Each was given to each leader. The Mannarkad division was entrusted with Chembresseri Thangal; Thirurangadi Ali Musliyar; Valluvanad, Kumarambathur Seethi Koya Thangal; Pookottur Kunjithangal. Variamkunnan retained Nilambur, Pandallur, Pandikkad and Thuvvur under his control. Under them each region was given a smaller learder. Each region had a military head. These "lieutenants" had the duty of recruiting soldiers, training them, and procurement of weapons. That was Lavakkutty and Kunjalavi in Thirurangadi. In that of Chembresseri Thangal it was Aamakundan; Seeethi Koya Thangal, Thaliyil Unnenkutty Haji. In Pookottur it was Vadakkuveettil Manmad. In that of Variamkunnan, it was Naik Chekkutti (in the battles directly led by Variamkunnan, Variamkunnan himself was the commander). Rulers in all divisions were under Variamkunnan. He was above them all.[122][123][124]

The meeting decided to declare in Manjeri the formation of a new independent country. The meeting wound up deciding to announce the state declaration at Manjeri.[125][126]



Stand of prominent people

Mozhikunath Brahmadathan Namboothirad

Madhavan Nair

K. P. Kesava Menon

Mahatma Ghandi

Annie Basant

B. R. Ambedkar

M. P. Narayana Menon

M. P. S. Menon

Congress in Kerala

Congress at national level

Divan Bahadur C. Gopalan Nair

Rule edit

Malayala Rajyam edit

Variyankunnath Kunjahammad Haji established an independent state[109] as part of the Indian Independence Movement[127] and Khilafat movement on 25 August 1921. He made the state declaration in the Manjeri proclamation on 25 August 1921. Its name was Malayala Rajyam.[128][129][130][131] The rebels used British titles such as 'Assistant Inspector', 'Colonel', 'Collector', 'Governor', 'Viceroy' and (less conclusively) 'King'.[132] Because the Khilafat movement in the region, utilised by Variyankunnath, controlled the parallel government it was called Khilafat raj.[133][134] It had its own passport, currency, and separate system of taxation.[135] Variyankunnath abolished the Jenmi system.[136] He set up military[137] and several battles were fought against the British.

Those days, the police would write a statement and make the prisoner sign it. Otherwise a statement would be written, getting the signature beforehand.[138] Even in the statement of Variyankunnath written by R. H. Hitchcock, Variyankunnath said, "There is no Khilafat here. Khilafat is a Turkey subject."[139]

Madhavan Nair says from beginning to end, Variyankunnath's enemies were the Government and those aiding the Government. Because no one got opportunity to aid the Government in the beginning of the revolt, the target of his warpath was the police and military then.[140]

R. H. Hitchcock says Variyankunnath was only against the Hindus who supported the Government.[141][142]

Ali Musliyar and Variyankunnath Kunjahammad Haji made use of their influence to prevent the forcible conversion. As leaders they followed a secular approach[143]

Rebels like Kunjahammad Haji tried to ensure that the Hindus are not assaulted or subject to looting. They punished rioters who assaulted Hindus. Haji, who did not show special consideration to the Mappilas, killed several Mappilas who supported the government or gave them other type of punishments.[144]

Chekutty murder edit

Several British loyalist Mappilas had taken refuge in the Khan Bahadur Chekutty's house. With them was CI Mangatt Narayana Menon. Twenty four people including Kunjahammad Haji went to the Chekutty's house; they had guns with them. Naik Haidru killed Chekutty by shooting. As the shooting happened other Adhikaris and CI Narayana Menon escaped through the side of the kitchen. Naik Thami read a charge sheet near the fallen Chekutty which took fourty minutes to finish. This charge sheet contained 300 "crimes". Chekutty, as a servant of the colonial government, had caused so much trouble to ordinary people in Eranad. After the reading of the crimes, Kunjahammad Haji decapitated Chekutty. Though several historians have recorded that the Chekutty's severed head was stuck to a spear and brought to the place of the Manjeri proclamation, K. K. Abdul Kareem says that this is not correct, and that the severed head was thrown to a thicket in the Chekutty's own plot.[145]

Anyway, the Chekutty murder shocked everyone in Ernad. Those who heard about the murder, which people had thought unusual and impossible, rushed to Anakkayam and Manjeri. Thus the crossroad joining four main roads in Manjeri was crowded with people for Kunjahammad Haji's historic declaration.[146]

Namboothiri bank edit

An important incident during the peak of the war was the attempt by the chottu pattalam to loot the Namboothiri bank in Manjeri, which was well-known in the Malabar region, and run by Pulloor Kuttyanikkad Manakkal Damodaran Namboothiri. The action taken by Kunjahammad Haji against this is one of the best examples of his skill of administration. There was jewellery worth millions of rupees belonging to people including ordinary peasants in the bank. The first approach by Namboothiri knowing of the loot was to inform Kunjahammad Haji. On learning about the loot, without sparing a minute, Kunjahammad Haji set out with a few followers at midnight itself. On seeing Kunjahammad Haji, the looters escaped running. Kunjahammad Haji decided to guard the bank since all what was in the bank was of the public, several of them ordinary peasants. He took charge of protection on 24 August 1921. He entrusted some of his soldiers to stand guard over the bank and some others to capture the looters. Kunjahammad Haji fully examined the bank. As Shankunni Nair informed that the unrecorded jewellery in the shelf was from the Namboothiri's house, soon it was sent to Anakkayam. After that he made a proclamation to take back the pledged articles from the bank giving the money immediately. Because of suddenness several did not have money. He ordered, such people who did not have money, should give whatever they have, to take back the pledged articles; but their account should be kept. This was done by the bank clerk Shankunni Nair and Kapad Krishnan Nair. Each day Shankunni Nair would go to Anakkayam closing the bank in the evening. On arrival by Shankunni Nair with the key in the morning, Kunjahammad Haji would open the bank. Appukuttan, the son of Namboothiri, said to AK Kodoor that in those days Kunjahammad Haji would stay on the bank building itself.[147]

R. H. Hitchcock says Kunjahammad Haji did not loot the bank.[148]

Number of Hindus killed edit

There were different reports about the number of forced conversions with report of the Congress saying that even the forced conversions are not even more than three in number while a person belonging to the British side says about just around 180 conversions.[149]

Sumit Sarkar in Modern India quotes an Arya Samaj source that claimed about 600 Hindus were killed and 2,500 forcibly converted during the rebellion.[150] The British forces had killed a group of lower caste Hindus mistaking them for Mappilas because they used to shave the head like Mappilas.[151]

Variankunnath said in a cablegram reported on 7 December 1921 in two American newspapers that the reported a few forced conversions of Hindus and killing others were part of the British plot. He also blamed British spies and agents for this and claimed to have killed the British spies and agents.[152]





Rule hhhj edit

Malayala Rajyam edit

Variyankunnath Kunjahammad Haji established an independent state[109] as part of the Indian Independence Movement[153] and Khilafat movement on 25 August 1921. He made the state declaration in the Manjeri proclamation on 25 August 1921. Its name was Malayala Rajyam.[154][155][156][157] The rebels used British titles such as 'Assistant Inspector', 'Colonel', 'Collector', 'Governor', 'Viceroy' and (less conclusively) 'King'.[158] Because the Khilafat movement in the region, utilised by Variyankunnath, controlled the parallel government it was called Khilafat raj.[159][160] It had its own passport, currency, and separate system of taxation.[161] Variyankunnath abolished the Jenmi system.[162] He set up military[163] and several battles were fought against the British.

Those days, the police would write a statement and make the prisoner sign it. Otherwise a statement would be written, getting the signature beforehand.[164] Even in the statement of Variyankunnath written by R. H. Hitchcock, Variyankunnath said, "There is no Khilafat here. Khilafat is a Turkey subject."[165]

Madhavan Nair says from beginning to end, Variyankunnath's enemies were the Government and those aiding the Government. Because no one got opportunity to aid the Government in the beginning of the revolt, the target of his warpath was the police and military then.[166]

R. H. Hitchcock says Variyankunnath was only against the Hindus who supported the Government.[167][168]

Ali Musliyar and Variyankunnath Kunjahammad Haji made use of their influence to prevent the forcible conversion. As leaders they followed a secular approach[169]

Rebels like Kunjahammad Haji tried to ensure that the Hindus are not assaulted or subject to looting. They punished rioters who assaulted Hindus. Haji, who did not show special consideration to the Mappilas, killed several Mappilas who supported the government or gave them other type of punishments.[170] . a person belonging to the British side says about just around 180 conversions.[171]

Sumit Sarkar in Modern India quotes an Arya Samaj source that claimed about 600 Hindus were killed and 2,500 forcibly converted during the rebellion.[172] The British forces had killed a group of lower caste Hindus mistaking them for Mappilas because they used to shave the head like Mappilas.[173]

Variankunnath said in a cablegram reported on 7 December 1921 in two American newspapers that the reported a few forced conversions of Hindus and killing others were part of the British plot. He also blamed British spies and agents for this and claimed to have killed the British spies and agents.[174]

Battle of Pandikkad edit

Variyamkunnan kept knowing about the increasing attacks of the Gurkhas : that the Gurkhas molesting the women and killing the children in his country. He decided to check their activity. Thus the historic Pandikkad battle was fought on 14 November 1921 in a pre-emptive attack, leading to the death of 75–120 Gurkhas. The Pandikkad battle is one of the examples of how the British tried to create a false narrative.[175]

In the beginning of the November month itself army had reached Pandikkad from different places in 61 trucks. They included Gurkhas, Sikhs, local seypoys. The 2/8th Gurkha rifles camp was in the then Pandikkad chandappura (a kind of marketplace) near a paddy field on the Perinthalmanna road. Their head was Captain Avarell. This chandappura belonged to British loyalist Mappila, Kudaliyil Moosakutty. The place was under the rule of Variyamkunnath though there were a police station and an army camp.[176]

Variyamkunnan decided to kill the Gurkhas by attacking the chandappura. Thus on 13 November 1921, 2000 people reached under the leadership of Variamkunnan, Chembrasseri Ibmichi Koya Thangal, Mukri Ahamad. Variamkunnan had given them special training for two days, in Chembrasseri, Karuvaarakkund and Kheezhaattur. Around 5 AM in the morning thus 400 people from them barged into the chandappura by pushing down the the mud wall, saying takbir.[177][178] According to Hitchcock there were 150 Gurkhas in the camp but Manji Ayamutti, who participated in the battle, in a interview given to AK Kodoor, says there were 300 of them.[179] The revolutionaries began to cut apart them before they could do anything .Even some Gurkhas died in the sleep. Even some Gurkahs fought themselves losing mental balance. Soon regained mental balance, the Gurkhas fought maximum using the hand bomb and the Lewis gun. By that time several Gurkahs had died. The Gurkhas tried their level best to shield Averell. However a group of 5 people killed Averell, who was in a special position, after hacking the Gurhas aside. Like Lancaster, Eaton and Harvey the death of Averell was also an event of great loss for the British.[180]

The Pandikkad battle caused great humiliation for the British. To cover up the humiliation they falsely lowered casualtis on the British side and falsely claimed victory. They released the false report that the casualties on the side of revolutionaries was 54 and 4 on the other; on a war footing as ever before. But MPS says 75 Gurkhas had been killed in the battle. The Manju Ayamitti who participated in the battle says 120 Gurkhas had been killed. During the Pandikkad battle, fighting took place outside of the camp also. The revolutionaries killed the Pandikkad post master and two government party people. Though the house of Moosa Kutty was rounded up, he had left.[181]

Surrender of Haji's soldiers and massacre of Mappilas edit

To cover up the humiliation caused by the lose in the Pandikkad battle, the Gurkhas again targeted those who did not take part in any part of the war. This was the regular plot of the British : the act of murdering the poor people when not possible to win over the revolutionaries by fighting thereby causing them to surrender by instilling the sense of guilt. On the other hand, the moral revolutionaries would not attack none other than the military personnel. In Karuvarakund, Thuvvur, Konnara, Chroor,the East Kozhikode region and Pandikkad the British army did inexplicable attrocities. This caused the Mappila fighters to surrender en masse.[182] This was the main cause for the rebellion to cease. This led to lose of control over several regions from the hands of revolutionaries.[183]

Superintendent Amu in an interview given to Moyyarath Sankaran, says it became a normal thing that the White military personnel, the Gurkhas and Malabar Special Police kill the Mappilas without taking the cognisance of the party they belonged to. They killed innumerable number of women and children by using bayonet. Thus there was not a day without the massacre of 200–300 Mappilas. In short they lost all means of peace; the opposition by Mappilas began to decline; they also started to surrender.[184][185]

The move by the British government attacked women, children and the elderly using the Gurkhas and Kachins, thereby forcing the rebels depressing mentally to surrender was actually the cause for the failure of rebels in the war. The revolutionaries were distressed that the innocent get killed because the revolutionaries themselves do not surrender. This was a plot of Hitchcock and Humphries knowing the martyrdom culture of Mappillas to defeat it. This plan devised understanding it is not possible to win over fighting those set out wishing death helped the British win in the 1921 war. British officials said they attained the expected goal about this.[186] By first weeks of December 27000 revolutionaries had surrendered this way, says MPS Menon.[187] In short it was not the might of the celebrated British elite army, but 'psychological war' that destroyed the Variyankunnath Kunjahammad Haji's military and the parallel government.[188][189]

[190]

Malabar rebellion edit

This caused great resentment among the Mappilas, who, in the words of Logan, were "labouring late and early to provide a sufficiency of food for their wives and children".[191] Resentment among the Muslim tentant population due to being vulnerable to rack renting, insecure tenancy, and eviction at the hands of Hindu landlords (jenmi) sustained by British courts, the Mappillas responded in a series of outbreaks, in which they wanted their own death, 29 in number, between 1836 and 1919 were suppressed.[192] These usually involved the violence against Nambudiri and Nair landlords.[192] During the nineteenth century conversions to Islam heightened dramatically as lower caste[193] Cheruman serfs embraced Islam so that they got liberation from the caste system and support from fellow Muslims to protest against jenmi tyranny.[194]

Reactions and aftermath edit

 
A letter written by Variyankunnath Kunjahammad Haji which appeared in the newspaper The Hindu on 18 October 1921

Different people including Variyankunnath Kunjahammad Haji criticised the atrocities against Hindus in the name of the movement, of which Variyankunnath Kunjahammad Haji said were part of the British plot; in each one's different narrative as they tried to understand it. Variyankunnath Kunjahammad Haji also claimed to have killed the British agents and spies responsible for this.[195][196][197]

Message to Friends of Freedom for India edit

On 7 December 1921 two American newspapers reported the message received by the Friends of Freedom for India from Variyankunnath Kunjahammad Haji in a cablegram. In these two American newspaper reports the message was preceded by the following sentence: "Charges that the Moplahs of Malabar have put to death many Hindus and forcibly converted others to Mohammedanism were denied and characterized as part of a British plot to discredit the Moplah movement of India's independence in a cablegram from Variyankunnath Kunjahammad Haji..."[198][199]

In the message he said :

"A few cases of conversion of our Hindu brethren have been reported to me." the message said. "But after proper investigation we discovered the real plot. The vandals that were guilty of this crime were members of the British reserve police and British intelligence department, and they joined our forces as patriots to do such filthy work only to discredit our soldiers. There are Christians, Hindus and Moplahs amongst these British agents and spies.[6] They have decidedly been put to death.[200]

"We are at war with England. We are fighting for the independence of India, and we are doing exactly what the Americans did to free America from British domination. So anyone giving aid and comfort to the enemy will be se verely dealt with, irrespective of social position or religious affliation.

"Let the great people of the great land of Washington postpone judgment until they have a chance to know the full truth about the present war in Malabar."

" [201][202]

B. R. Ambedkar ,who advocated for the formation of Pakistan[203] in his book Pakistan or the Partition of India,[204] said in the book on the rebellion,[205]

The blood-curdling atrocities committed by the Moplas in Malabar against the Hindus were indescribable. All over Southern India, a wave of horrified feeling had spread among the Hindus of every shade of opinion, which was intensified when certain Khilafat leaders were so misguided as to pass resolutions of congratulations to the Moplas on the brave fight they were conducting for the sake of religion". Any person could have said that this was too heavy a price for Hindu-Muslim unity. But Mr. Gandhi was so much obsessed by the necessity of establishing Hindu-Muslim unity that he was prepared to make light of the doings of the Moplas and the Khilafats who were congratulating them. He spoke of the Mappilas as the "brave God-fearing Moplahs who were fighting for what they consider as religion and in a manner which they consider as religious ".

B. R. Ambedkar who criticised Islam[206] said on the rebellion:[207]

The Hindus were visited by a dire fate at the hands of the Moplas. Massacres, forcible conversions, desecration of temples, foul outrages upon women, such as ripping open pregnant women, pillage, arson and destruction— in short, all the accompaniments of brutal and unrestrained barbarism, were perpetrated freely by the Moplas upon the Hindus until such time as troops could be hurried to the task of restoring order through a difficult and extensive tract of the country. This was not a Hindu-Moslem riot. This was just a Bartholomew. The number of Hindus who were killed, wounded or converted, is not known. But the number must have been enormous.

Annie Besant, who wanted dominion status for India,[208] opposed the non-cooperation movement, supported the Montague-Chelmsford reforms, who had adverse effect on her popularity due to difference of opinion and later left the political field,[209] recounts in two separate articles in New India on 29 November 1921 and 6 December 1921 as to what happened to the Malabar Hindus at the hands of the Moplahs:[210]

Mr. Gandhi...can he not feel a little sympathy for thousands of women left with only rags, driven from home, for little children born of the flying mothers on roads in refuge camps? The misery is beyond description. Girl wives, pretty and sweet, with eyes half blind with weeping, distraught with terror; women who have seen their husbands hacked to pieces before their eye, in the way "Moplas consider as religious"; old women tottering, whose faces become written with anguish and who cry at a gentle touch...men who have lost all, hopeless, crushed, desperate...Can you conceive of a more ghastly and inhuman crime than the murders of babies and pregnant women?...A pregnant woman carrying 7 months was cut through the abdomen by a rebel and she was seen lying dead on the way with the dead child projecting out of the womb...Another: a baby of six months was snatched away from the breast of his own mother and cut into two pieces... Are these rebels human beings or monsters?

A respectable Nayar Lady at Melatur was stripped naked by the rebels in the presence of her husband and brothers, who were made to stand close by with their hands tied behind. When they shut their eyes in abhorrence they were compelled at the point of sword to open their eyes and witness the rape committed by the brute in their presence.

Annie Besant, who once led a walk out in the fifth District Conference held at Manjeri, Ernad taluk after the Montagu–Chelmsford Reforms was opposed in overwhelming support in a resolution in the conference,[15] said on the rebellion:[211]

"They established the Khilafat Raj, crowned a King, murdered and plundered abundantly, and killed or drove away all Hindus who would not apostatise. Somewhere about a lakh people were driven from their homes with nothing but the clothes they had on, stripped of everything."

Here is the text of Resolution No. 3 of the Ahmedabad session of the INC, where Gandhiji was appointed as its sole executive authority, on 24 December 1921, in connection with the Moplah Riots:[17]

The Congress expresses its firm conviction that the Moplah disturbance was not due to the Non-Co-operation or the Khilafat movement, especially as the...Khilafat preachers were denied access to the affected parts by the District authorities for six months before the disturbance, but is due to causes wholly unconnected with the two movements and that the outbreak would not have occurred had the message of non-violence been allowed to reach them. Nevertheless, this Congress...is of the opinion that the...disturbance in Malabar could have been prevented by the Government of Madras accepting the proffered assistance of Maulana Yakub Hassan...

Here the rebuttal of D.V. Gundappa to INC's statement:[17]

We need not...consider the propriety of the blameless [Congress]. We are concerned chiefly with the spirit in which the Congress viewed...responsibility. Firstly, is the period of six months the maximum term for which the seeds of disaffection sown into the mind of a notoriously fanatical population could remain potential? Is it not possible to argue...that the preaching done before six months must have been remarkably good if it could take so fierce...a form in so short a time? ... if the message of non-violence was not allowed to reach the Moplahs, was any other message allowed to reach them? And who delivered it? Thirdly, if it is claimed...that...non-violence can quell any kind of armed rising, does it not follow that it should have been conveyed five years ago to England and France and Germany? On the other hand, if the claim...[is that]...non-violence can succeed only with a people in religious frenzy, are not those who first put them in such frenzy answerable to those who suffer its consequences?

Swami Shraddhanand in the Liberator of 26 August 1926:[212]

The original resolution condemned the Moplas wholesale for the killing of Hindus and burning of Hindu homes and the forcible conversion to Islam. The Hindu members themselves proposed amendments till it was reduced to condemning only certain individuals who had been guilty of the above crimes. But some of the Moslem leaders could not bear this even. Maulana Fakir and other Maulanas, of course, opposed the resolution and there was no wonder. But I was surprised, an out-and-out Nationalist like Maulana Hasrat Mohani opposed the resolution on the ground that the Mopla country no longer remained Dar-ul-Aman but became Dar-ul-Harab and they suspected the Hindus of collusion with the British enemies of the Moplas. Therefore, the Moplas were right in presenting the Quran or sword to the Hindus. And if the Hindus became Mussalmans to save themselves from death, it was a voluntary change of faith and not forcible conversion—Well, even the harmless resolution condemning some of the Moplas was not unanimously passed but had to be accepted by a majority of votes only.

The Viceroy, Lord Reading:[citation needed]

Their wanton and unprovoked attack on the Hindus, the all but wholesale looting of their houses in Ernad, etc, the forcible conversion of Hindus in the beginning of the Moplah rebellion and the wholesale conversion of those who stuck to their homes in later stages, the brutal murder of inoffensive Hindus without the slightest reason except that they are "Kafirs" or belonged to the same religion as the policemen, who their mosques, burning of Hindu temples, the outrage on Hindu women and their forcible conversion and marriage by the Moplahs.

The Rani of Nilambur in a petition to Lady Reading:[19]

But it is possible that your Ladyship is not fully apprised of all the horrors and atrocities perpetrated by the fiendish rebels; of the many wells and tanks filled up with the mutilated, but often only half dead bodies of our nearest and dearest ones who refused to abandon the faith of our fathers;of pregnant women cut to pieces and left on the roadsides and in the jungles, with the unborn babe protruding from the mangled corpse; of our innocent and helpless children torn from our arms and done to death before our eyes and of our husbands and fathers tortured, flayed and burnt alive; of our hapless sisters forcibly carried away from the midst of kith and kin and subjected to every shame and outrage which the vile and brutal imagination of these inhuman hell-hounds could conceive of; of thousands of our homesteads reduced to cinder-mounds out of sheer savagery and a wanton spirit of destruction; of our places of worship desecrated and destroyed and of the images of the deity shamefully insulted by putting the entrails of slaughtered cows where flower garlands used to lie or else smashed to pieces; of the wholesale looting of hard-earned wealth of generations reducing many who were formerly rich and prosperous to publicly beg for a piece or two in the streets of Calicut, to buy salt or chilly or betel-leaf - rice being mercifully provided by the various relief agencies.

Citing narratives available to him regarding the actions of the Mappilas during the rebellion, C. Sankaran Nair wrote a strongly worded criticism of Gandhi and his support for the Khilafat Movement, accusing him of being an anarchist. He was highly critical of the "sheer brutality" of the atrocities committed on women during the rebellion, finding them "horrible and unmentionable". In particular, he referred to a resolution under the Zamorin Raja of the time and an appeal by the Rani of Nilambur. He further wrote:

"The horrid tragedy continued for months. Thousands of Mahomedans killed, and wounded by troops, thousands of Hindus butchered, women subjected to shameful indignities, thousands forcibly converted, persons flayed alive, entire families burnt alive, women it is said hundreds throwing themselves into wells to avoid dishonour, violence and terrorism threatening death standing in the way of reversion to their own religion. This is what Malabar, in particular, owes to the Khilafat agitation, to Gandhi and his Hindu friends."[213]

 
Second Dorsets to deploy from Bangalore to Malabar in 1921

A conference held at Calicut presided over by the Zamorin of Calicut, the Ruler of Malabar issued a resolution:[214]

"That the conference views with indignation and sorrow the attempts made at various quarters by interested parties to ignore or minimise the crimes committed by the rebels such as: brutally dishonouring women, flaying people alive, wholesale slaughter of men, women, and children, burning alive entire families, forcibly converting people in thousands and slaying those who refused to get converted, throwing half-dead people into wells and leaving the victims to struggle for escape till finally released from their suffering by death, burning a great many and looting practically all Hindu and Christian houses in the disturbed areas in which even Moplah women and children took part and robbed women of even the garments on their bodies, in short reducing the whole non-Muslim population to abject destitution, cruelly insulting the religious sentiments of the Hindus by desecrating and destroying numerous temples in the disturbed areas, killing cows within the temple precincts putting their entrails on the holy image and hanging skulls on the walls and the roofs."

K. P. Kesava Menon, who was the grandson of the Maharaja of Palakkad, and had been a part of the Khilafat movement said:[215]

"There is no doubt regarding the genesis of the rebellion in 1921. It was born out of police repression. Its chief cause was the excessive violence used by the authorities to suppress the Khilafat Movement, and not any Jenmi-Kudiyan conflict, or dispute regarding the mosque. When police atrocities became unbearable, they gave up the vow of non-violence, and decided to meet the violence (by the British police) with violence itself."

The English translation of the letter written to the newspaper The Hindu by Variyankunnath Kunjahammad Haji, as appeared in the newspaper on 18 October 1921:[216]

"Honoured Editor, I request you to publish the following facts in your paper. According to the Press Reports from Malabar which you will have got, Hindu-Muslim Unity in Malabar has thoroughly ceased to exist. It appears that the report that Hindus are forcibly converted (by any men) is entirely untrue. Such conversions were done by the Government Party and Reserve Policemen in mufti mingling themselves with the rebels (masquerading as rebels.) Moreover, because some Hindu brethren, aiding the military, handed over to the military innocent (Moplahs) who were hiding from the military, a few Hindus have been put to some trouble. Besides, the Nambudiri, who is the cause of this rising, has also similarly suffered. The Hindus are compulsorily impressed for military service. Therefore, several Hindus seek protection in my Hill. Several Moplahs, too, have sought my protection. Now the chief military commander [of the government] is causing Hindus to evacuate from these Taluks. Innocent women and children of Islam, who have done nothing and possess nothing, are not permitted to leave the place. The Hindus are compulsorily impressed for military service. Therefore, several Hindus seek protection in my hill. Several Moplahs, too, have sought my protection. For the last one month and a half, except for the seizure and punishment of the innocent, no purpose has been achieved. Let all the people in the world know this. Let Mahatma Gandhi and Moulana know it. If this letter is not seen published, I will ask your explanation at one time."

Rashtriya Swayamsevak Sangh was formed by K. B. Hedgewar in the aftermath of the Hindu-Muslim riots during Khilafat Movement and particularly due to those during Moplah Riots.[217]

cite edit

Rajagopal, Krishnadas (8 March 2018). "Supreme Court sets aside Kerala HC order annulling Hadiya's marriage". The Hindu. ISSN 0971-751X. Retrieved 22 April 2022. In an order coinciding with the International Women's Day, the Supreme Court recognised and upheld Ms. Hadiya's freedom "to pursue her future endeavours according to law".

Thre are apparently opposing versions about the violece including whether forced conversion, by mappila rebels occured; expulsion of hindus from the region, by mappilas; establishment of khilafat, by moplah rebels; demographic change due to the rebellion Malappuram being a Muslim majority disrtict; the number of hindus killed during the rebellion due to the rebellion; the aims of the rebellion being against Hindus. There are narrartions of massacres of muslims by the British, to force the rebels to surrender. The narration of the british plot to destoy Hindu-Muslim unity also exist. Besides the sangh Parivar is accused of using the rebellion for political purposes.

Malayala Ragyam edit

Malayala Ragyam
മലയാള രാജ്യം
25 August 1921–1922
 
CapitalNilambur
Common languagesMalayalam, Mygurudu used as a secret language
GovernmentSecular, sovereign, parallel government
• King
Variyan Kunnath Kunjahammad Haji
Independent, parallel government 
formed from the British Empire but was at war with the latter.
History 
• Established
25 August 1921
• Disestablished
1922
Area
• Total
2,000 km2 (770 sq mi)
Preceded by		 Succeeded by
  [[British Raj]]
[[British Raj]]  
Today part ofKerala
  1. The size of military personnel : 60000–75000.
  2. British titles were used.
  3. Own currency was issued.
  4. Passports were issued.
  5. Formed as part of Malabar rebellion which is part independence movement, Khilafat movement, opposition against the Jenmi system.

VKH edit

Variamkunnath[218][219] or Variyamkunnath[220] or Variyankunnath[221][222] or Variyam Kunnathu[223]

Kunhahamed[224] Variyan Kunnathu[175]

It is often referred as the Battle of Pookottur.[225][226]

==================================== edit

The first part of his name Variyankunnath[227][228] Variyan Kunnath[175] (Malayalam : വാരിയൻ കുന്നത്ത്) has been written differently in different sources such as Variamkunnath[229][230] or Variyamkunnath[231] or Variyam Kunnathu[232] and the second part Kunjahammad (Malayalam : കുഞ്ഞഹമ്മദ്) as Kunhamad [233] (Malayalam : കുഞ്ഞമ്മദ്) or Kunhahamed (Malayalam : കുഞ്ഞഹമ്മദ്)[234]

Hi edit

[235]


Hi[236]

Socks

Peasant Revolt in Malabar, A History of the Malabar rebellion 1921, RH Hitchcock, page 79.



Variamkunnath[237][238]

Variyamkunnath[239]

Variyankunnath[240][241]

Variyam Kunnathu[242]

Hadiya case edit

Shefin Jahan associated with the SDPI and PFI was involved in the the Hadiya case.[243] Hadiya was alleged to have been forcibly converted to Islam through Love Jihad (a conspiracy theory).[244] She was taught Islam in Sathya Sarani which is controlled by the PFI.[245] She married Shefin Jahan after meeting on a matrimonial website Waytonikah.com according to Shefin Jehan.[246][247] But the Kerala High Court annulled the marriage. But she was yielded her wish to choose Shefin Jahan as her husband and their marriage was restored by the Supreme Court on an International Women's Day.[248][249][250][251]

X edit

The Popular Front of India (PFI) is an extremist Islamic organisation in India formed as a successor to National Development Front (NDF) in 2006 and merged with the National Development Front, Manitha Neethi Pasarai, Karnataka Forum for Dignity and other organisations. It has often been accused for involvement in anti-national and anti-social activities by the Indian Government. It acquired a multi-state dimension by merging . The PFI describe themselves as a neo-social movement committed to empower people to ensure justice, freedom and security. The organisation has various wings to cater to different sections of society, including the National Women's Front (NWF) and the Campus Front of India (CFI). Kerala and Karnataka have often witnessed violent clashes between workers of the PFI and the Sangh Parivar.

Y edit

The Popular Front of India (PFI) is an extremist Islamic organisation in India formed as a successor to National Development Front (NDF) in 2006 and merged with the National Development Front, Manitha Neethi Pasarai, Karnataka Forum for Dignity and other organisations. In 2012, the Kerala Government said the PFI is resurrection of SIMI (which was Jamaat-e-Islami Hind's student wkng). It has often been accused for involvement in anti-national and anti-social activities by the Indian Government. It acquired a multi-state dimension by merging . The PFI describe themselves as a neo-social movement committed to empower people to ensure justice, freedom and security. The organisation has various wings to cater to different sections of society, including the National Women's Front (NWF) and the Campus Front of India (CFI). Kerala and Karnataka have often witnessed violent clashes between workers of the PFI and the Sangh Parivar.

hey edit

The Malabar rebellion[citation needed] of 1921 (also known by the names Moplah massacre,[citation needed] Moplah riots,[citation needed] Mappila riots[citation needed]) started as a resistance against the British colonial rule in Malabar region of Kerala. The popular uprising was also against the prevailing feudal system controlled by elite Hindus.[252][253][254] The British had appointed high caste Hindus in positions of authority to get their support, this led to the protest turning against the Hindus.[255][better source needed]

The rebels used British titles such as 'Assistant Inspector', 'Colonel', 'Collector', 'Governor', 'Viceroy' and (less conclusively) 'King'[256]


Vic'roy' 'y) '' were used. g'.^

Their names have not been removed from the Dictionary of Martyrs. [257]

The decision has been deffered.[258]


<noNeutralhappy (talk)Neutralhappy~</nowiki>

Chekutty murder edit

Several British loyalist Mappilas had taken refuge in the Chekutty's house. With them was CI Mangatt Narayana Menon. Twenty four people including Kunjahammad Haji went to the Chekutty's house. They had guns with them. Naik Haidru killed Chekutty by shooting. As the shooting happened other Adhikaris and CI Narayana Menon escaped through the side of the kitchen. Naik Thami read a charge sheet near the fallen Chekutty which took fourty minutes to finish. This charge sheet contained 300 "crimes". Chekutty, as a servant of the colonial government, had caused so much trouble to ordinary people in Eranad. After the reading of the crimes, Kunjahammad Haji decapitated Chekutty. Though several historians have recorded that the Chekutty's severed head was stuck to a spear and brought to the place taking place Manjeri proclamation at, KK Abdul Kareem says that this is not correct, and that the severed head was thrown to a thicket of a Chekutty's own plot.[259]

Anyway, the Chekutty murder shocked everyone of Ernad. Those who heard about the murder, which people had thought unusual and impossible, rushed to Anakkayam and Manjeri. Thus the crossroad joining four main roads in Manjeri was crowded with people for Kunjahammad Haji's historic declaration.[260]

Hello edit

"Kerala and Karnataka have often witnessed violent clashes between workers of the Popular Front of India and the Sangh Parivar.[261][262][263]"

RH Hitchcock says Variyamkunnath was only against the Hindus who supported the Government.[264][265]


He said, “only woman can give birth.” But some media quoted him as saying women are capable only of childbirth.[266][267]

Namboothiri bank edit

An important incident during the peak of the war was the attempt by chottu pattalam to loot the Namboothiri bank in Manjeri, which was well-known in the Malabar region, and run by Pulloor Kuttyanikkad Manakkal Damodaran Namboothiri. The action taken by Kunhahamed Haji against this is one of the best examples of his skill of administration. There was jwellery worth millions of rupees belonging to people including ordinary peasants in the bank. The first approach by Namboothiri knowing of the loot was to Kunhammad Haji. On learning about the the loot, without sparing a minute, Kunhammad Haji set out with few followers in the midnight itself. On seeing Kunhahammad Haji, looters escaped running. Kunhahamed Haji decided to guard the bank since all what was in the bank was of public, several of them ordinary peasants. He took charge of protection on 24 August 1921. He entrusted some of his soldiers to stand guard over the bank and some others to capture the looters. Kunhammad fully examined the bank. As Shankunni Nair informed that the unrecorded jewelry in the self was from the Namboothiri's house, soon it was sent to Anakkayam. After that he made a proclamation to take back the pledged articles from the bank giving the money immediately. Because of suddenness several did not have money. He ordered such people who did not have money to take back the pledged articles should give whatever they have; but their account should be kept. This was done by the bank clerk Shankunni Nair and Kapad Krishnan Nair. Each day Shankunni Nair would go to Anakkayam closing the bank in the evening. On arrival by Shankunni Nair with the key in the morning, Kunhahammad Haji would open the bank. In those days Kunhahamed Haji would stay on the bank building itself, Appukuttan, the son of Namboothiri, said to AK Kodoor.[268]

RH Hitchcock says Kunjahammad Haji did not loot the bank.[269]

Discussion about propaganda edit

The following matters are discussed while speaking on the different narratives about the Malabar rebellion.

Wagon tragedy edit

Main article: Wagon tragedy

The term Wagon tragedy is used as part of British propaganda. The term is used for exoneration of the British officials responsible for Wagon tragedy. The British government justified sending prisoners in goods wagons in emergency situations.[270] People alleged to be responsible for wagon tragedy were exonerated by the British.[271]

Film by the British edit

The British produced a film.[272] This film portrays Moplahs as fanatics. The British had held the fighters of the Manjeri peasant revolt in a lunatic asylum in Kuthiravattam.

Fiction by Savarkar edit

A fiction by Savarkar was written after the Malabar rebellion[273][274]

Media edit

Newspapers were spreading fake news about the rebellion since they were pro-British.

Writings edit

Writings were done based on the British propaganda.

First writers edit

First writers of the rebellion were pro-British including RH Hitchcock and Diwan C Gopalan Nair.[275]

International news reports edit

Reports about the rebellion about India were just the repetition of the British propaganda.

Restriction on information edit

There was containment of information from Malabar. Even the the report about the Wagon tragedy came out since it was outside Malabar.[276]

Misunderstanding due to British narrative edit

Many fell in British narrative. People around the world misunderstood.[277]Therefore Variyamkunnath had to send letter to The Hindu and cablegram[278] to America to counter it.[279]

Execution, imprisonment and exile edit

Execution, imprisonment and exile took place after the rebellion. That's why British only narrative came earlier. So it was the remaining people who wrote about it. Counter narratives were banned by the British. The British version of the rebellion prevailed.[280]

Attributing act of British loyalists to rebels edit

The British attributed atrocities commited by British loyalists to the rebels. Madhavan Nair didn't attribute the atrocities done by the British loyalists to its perpetrators.[281]

Denying access to area affected by rebellion edit

The British denied entry to the area affected by the rebellion.

Burning of records edit

The British burned records pertaining to Variyamkunnath's rule conducting searches in every houses; his body was cremated by the British.

Punishment for supporting Malabar rebellion edit

The British punished those who supported Malabar rebellion. But allowed everything against Malabar rebellion.

Alleged British plot edit

In a letter sent to The Hindu from Variamkunnath, Variyamkunnath said, "It appears that the report that Hindus are forcibly converted (by any men) is entirely untrue. Such conversions were done by the Government Party and Reserve Policemen in mufti mingling themselves with the rebels (masquerading as rebels.)"[282]

In a cablegram sent to the Friends of Freedom for India, Variyamkunnath said Members of the British Reserve police and the Intelligence department had joined his forces as patriots.[283]

Divide and rule policy edit

See also: Divide and rule

The British used divide and rule policy to spread hatred between Hindus and Muslims. For this what the British did before the rebellion was charging false cases specifically against Mappilas. This worked. Lower caste Hindus islolated from Mappilas for fear. And the Congress abandoned Mappilas during this situation.

Hatred against Mappilas edit

See also: Islamophobia

The British had hatred against Mappilas. So they brought back the Jenmi system. The British used divide and rule policy.

Demonisation of Mappilas edit

See also: Ten stages of genocide

The British tried to demonize the Mappilas by referring them as "jungle Mappilas" and "fanatics".

False justification of British atrocities edit

The British made up false narrative of killing rebels to justify the genocide the British carried against the Mappilas.

Basing unreliable sources edit

See also: Pseudohistory

Some based their historical narrative on the British version and the people loyal to them. K Madhavan Nair sides with the British in his writing about the Battle of Pookkottur in Malabar Kalapam.

Claimed involvement of "M Five" edit

It is said the British had set up M Five, a group of people to masquander as the Mappila rebel to falsely make narrative of the riot Hindu by the Mappilas.

Marked difference in colonial narratives edit

There is a marked difference between the colonial narrative and later narrative of the Malabar rebellion.

Confiscation of counter narratives edit

The British confiscated counter narratives against the British narrative. Deshabhimani,[284] Sardar Chandroth were subject to such confiscations.

Faking casualties edit

The British faked casualties on the British side that occurred in the battles such as the Battle of Pookkottur and Battle of Pandikkad, showing very casualties on the British side.

Faking victories edit

Losses on the British side was propagated as the loss on the part of the rebels.

Opposing detail edit

RH Hitchcock and K Madhavan Nair wrote about the rebellion which contain contradictions.

Study by historians after 1971 edit

The study by historians about the Malabar rebellion was after 1971.

Absence of studies by historians in English edit

English books by historians was written after 1971.

Dismissing oral tradition edit

Pro-Sangh Parivar people often dismiss the history written by AK Kodoor collecting witness accounts from hundreds of people.

Alleged funding for Arya Samaj for false narrative edit

Arya Samaj was funded by the British to run the relief camp in Kozhikode. It is alleged that Arya Samaj was funded to propagate the British narrative of the Malabar rebellion.

Exaggeration of persecution of Hindus edit

The Arya Samaj exaggerated the persecution of Hindus.

Dismissing the plight of Mappilas edit

The Arya Samaj dismissed the plight of the Mappilas at the hands of the British.

Faking statements edit

Those days, the police would write a statement and make the prisoner sign it. Otherwise a statement would be written, getting the signature beforehand.[285]

Propaganda by anti-Muslim Hindu organization edit

The RSS was formed after the Malabar rebellion.[286]

Sangh Parivar propaganda edit

See also: Fake news in India

The Sangh Parivar is trying to rewrite history.

Distruction of Hindu-Musllim unity edit

The destruction of Hindu-Musllim unity was already destroyed before the Malabar rebellion. The British used divide and rule policy. It was after the victory procession by Hindus and Muslims in Thrissur.

Abandonment by Congress in Kerala edit

The Congress had abandoned the Khilafat Movement member before the Malabar rebellion. Later also they islolated themselves from the Khilafat Movement members.

Inconsistent attitude towards Malabar Rebellion edit

Statements by prominent people edit

Like statements by Kumaranashan, Ambedkar etc.

Factually incorrect statement edit

Like saying the rebellion as the reason for demographic change.

Baseless or dubious claims edit

Like declaration of Calif.

Belated true study edit

See also: Historical revisionism

Having a long time without the real narrative with enough prominence since the incident happened could make the history distorted.

Hiding or false narrative of massacres of Mappilas edit

The British wrote misinformation about the Malabar rebellion to cover up the massacres of Mappilas in that in Muttipadi, Malappuram.[287][288]

Misleading article in Mathrubhumi edit

A misleading article was published by K Madhavan Nair was dismissed by the contemporaries. Thus it was stopped midway.

Use of misleading terms edit

Like Malabar Kalabam, Mappila lahala.

Propularised false history edit

The Sangh Parivar outfits popularise the colonial narrative. They use the statements of some prominent people for this.

"Propaganda war" edit

See also: propaganda

A "propaganda war" was made in India to propagate the colonial narrative.

Aversion to Malabar Rebellion edit

The Congress in Kerala abandoned Malabar rebellion though the Congress at national level did not criticise the rebellion much. The Muslim League formed after the rebellion did not speak about it until Independence. Samastha and Wasabis' Muslim Aikya Sangham which were formed after the rebellion also abandoned the Malabar rebellion due to fear of the British not allowing to function them. Communists praised the rebellion before the Independence and were punished before the Independence.

Countering propaganda edit

Variyamkunnath's letter and cablegram edit

The British unleashed a "propaganda war". To counter the British propaganda a letter to The Hindu and a cablegram to the Friends of Freedom for India received from Variamkunnath were published in newspapers. The letter to The Hindu thwarted the British propaganda to a great extent.

Madhavan Nair edit

Madhavan Nair who sided with the British in his writing about the Battle of Pookottur wrote a series articles in Mathrubhumi which had to be stopped midway due to criticism against its false narrative. Later a book Malabar Kalapam was published in 1971 whose authenticity is desputed, after his death.

Kumaranashan edit

Kumaranashan, who received an accolade from the British, wrote a poem criticising Mappilas after the Malabar rebellion due to misunderstanding, said he would write another poem removing the problematic part. But soon he died in a boat accident. So the new poem was not written.

Articles edit

Abami Mikhargee's article about the Malabar rebellion was published outside India.

Speech edit

AGK was arrested for a speech supporting the Malabar rebellion. The Congress maintained the case against him even after the Independence of India.

Communists edit

Communists took up the Malabar rebellion from the early stage. They supported it so that they were subjected to action by the British.

Contradictions in pro-British narratives edit

There are different contradictions in Malabar Kalapam (in which the author sides with the British in his narrative about the Battle of Pookottur) written by K Madhavan Nair. On one part the book says the rebellion was not against Hindu and but contradict it on the other.

Background of Malabar edit

  • Overwhelming majority of Jenmis were Hindus.
  • Most the British government employees were the higher caste Hindus.
  • Most peasants were Mappilas.
  • The Congress was an organization of higher caste Hindus until MP Narayana Menon in Malabar and Ghandi came to it.
  • A rigid form of social system generally not existing in other parts of India existed in Malabar.
  • Malabar was under the direct rule of the British.
  • Combined population of Muslims in Ernad and Walluvanad talks, in which the Malabar rebellion mostly took place, was more than that of Hindus in 1921.
  • The Congress except MP Narayana Menon had abandoned the Mappilas even before the Malabar rebellion.
  • Many lower caste Hindu had converted to Islam to free from caste system decades ealier the Malabar rebellion.

Criticism edit

[289][290][291] == Variyamkunnath's name== Variyan Kunnath (Variyamkunnath or Variyam Kunnath or alternatively spelled Variamkunnath) Kunjahammad Haji; Variamkunnan

Genocide of Muslims edit

From 12 October military including the Gurkhas, Chins and Kachins began to arrive via Tirur. The following days were terrible. They widely killed women, destroyed houses, and cut children into pieces. Unlike the Whites, these forest dwellers who are adept at hide and fight tatics in forest were gaining victory over the rebels. Besides the British military were always many fold higher in number than the rebels; that too with mighty weaponry.

The main hurdle that the British military faced whie fighting in the forest was the scarcity of food; even the food brought would be confiscated by the rebels. However Gurkhas, Chins and Kachins did not have this problem. An article in Army Quarterly Review published in England says that it was normal that the Gurkhas coming with the severed heads of rebels. Chin, Kachin were like RAKSHASARS : they ate dogs, crows and snakes. Gurkhas would eat fruits from the forest trees. In the beginning of November month also Gurkha regiments came. One third of the British forces in India with all modern weaponry set out for a war; the revolutionaries had defeats in several places.

Gurkhas used special sword-like weapons called kukri. It was not at all possible to defeat Gurkhas in duels. Amu Superintendent in a interview, given to Moyyarath Sankara, says innumerable number of Mappilas were killed by the use of kukris on and as the bullets from Louis Gun were shot on and the rebels, the women and children who were hiding in forests given refuge by the rebels.

Criticism by Sangh Parivar edit

The following criticism is not specifically against Variyamkunnath Kunjahammad Haji.

Different people including Variyamkunnath Kunjahammad Haji criticised the atrocities against Hindus in the name of the movement, of which Variyamkunnath Kunjahammad Haji said were part of the British plot, in each one's different narratives as they tried to understand it. Variyamkunnath Kunjahammad Haji also claimed to have killed the British agents and spies responsible for this.[292][293][294]

The following quotations are only of portraying the atrocities during the rebellion as against Hindus. The Sangh Parivar is pushing this idea of riot against Hindus by Moplahs as part of the BJP's agenda of mobilising Hindu vote banks in Kerala.[295][296][297]

RH Hitchcock edit

RH Hitchcock, the British police officer who fought against the Malabar rebellion said it was not a riot against Hindus by Muslims.[298]

B. R. Ambedkar ,who advocated for the formation of Pakistan in Pakistan or the Partition of India,[299] said on the rebellion

{{blockquote|"The blood-curdling atrocities committed by the Moplas in Malabar against the Hindus were indescribable. All over Southern India, a wave of horrified feeling had spread among the Hindus of every shade of opinion, which was intensified when certain Khilafat leaders were so misguided as to pass resolutions of congratulations to the Moplas on the brave fight they were conducting for the sake of religion". Any person could have said that this was too heavy a price for Hindu-Muslim unity. But Mr. Gandhi was so much obsessed by the necessity of establishing Hindu-Muslim unity that he was prepared to make light of the doings of the Moplas and the Khilafats who were congratulating them. He spoke of the Mappilas as the "brave God-fearing Moplahs".

Malabar rebellion edit

Main article: Malabar rebellion
 
A letter written by Variyan Kunnathu Kunjahammed Haji which appeared in the newspaper The Hindu on October 18, 1921

Number of Hindus killed edit

There were different reports about the number of forced conversions with report of the Congress is that the forced conversions are not even more than three in number while a person belonging to the British side says about just around 180 conversions.[300]

Sumit Sarkar in Modern India quotes an Arya Samaj source that claimed about 600 Hindus were killed and 2,500 forcibly converted during the rebellion.[301] The British forces had killed a group of lower caste Hindus mistaking them for Mappilas because they used to shave the head like Mappilas.[302]

Variankunnath said the reported a few forced conversion of Hindus and killing others were part of the British plot. He also blamed British spies and agents for this and claimed to have killed the British spies and agents.[303]

Initial stage edit

There are many events that could be seen as undercurrents that caused Malabar rebellion. The conflict between tenants and landlords along with British following the evacuation of tenants from their farming lands fired up the British. Tenants were mostly from lower caste and mappilas. The immediate reason of the Malabar War was the rumor spread that the British army destroyed Mamburam mosque and Makkham following British army's raid in the mosque in the name of arm hunt. Ali Musaliyar, followed by a crowd went to Thirurangadi Kacheri(the compound including police station, register office, magistrate court, post office) to inquire about the incident. Seeing the Ali Musaliyar and the crowd with him the Collector ordered the Police to shoot them without any provocation. The crowd was huge, they got triggered by the sudden action and stated to attack back. They killed some Policemen and seized the police station. Collector and other officials fled to Calicut.[304]

State declaration edit

Following Thirurangadi Mosque attack on 20 August 1920, people were up in arms. Haji mobulised them . They attacked and seized police station, treasuries, courts, registrar and other government offices[:File:///C:/Users/Habz/Downloads/VARIYAM KUNNATH KUNJAMMAD HAJI (1).docx#edn2 .] The rebellion soon spread to the nearby areas of Malappuram, Manjeri, Pandikad and Tirur under leadership of Variyan Kunnath Kunjahammad Haji, Seethi Koya Thangal, Chembrassery Thangal and Ali Musliyar. Police, army, and other British officials escaped from areas like Malappuram, Manjeri, Thiruragadi and Perinthalmanna, become independent of British by 28 August 1921.[305][306]

Since the police and other forces escaped from Eranad, Valluvanadu and Ponnani, Haji declared it as an Independent state from British. According to Hitchcock,[307] the name of this state was Doula; Arabic equivalent word for state.

He organised the ex-military officers who fought for British in First World War and were sent without adequate pension Nayik Thaami, the commander of Variyan Kunnath wrote in his diary that "Doula" had almost 60000 soldiers in his Army.[308]

PFI edit

Kerala and Karnataka have often witnessed violent clashes between workers of the Popular Front of India and the Sangh Parivar.[309][310][311]

Views edit

Musliyar has condemned Islamic extremism. He says that "Militant groups such as the Islamic State (IS) are trying to defame a religion that advocates peace and tolerance."[312][313] In November 2015, he commented on gender equality, saying: "Gender equality is something which is never going to be a reality. It is against Islam, humanity and was intellectually wrong."[314][315][316][317][318]

Fatwa against ISIS edit

Musliyar was the first to issue a fatwa against ISIS.[319][320] Musliyar issued his Fatwa on ISIS on 27 August 2014 CE. This is the first fatwa—a nonbinding legal opinion in Islamic law—issued against ISIS according to Ashwani Kumar writing in Khaleej Times.[321][322] The document, a copy of which is held in the United Arab Emirates National Archives, was a commission to all Indian Sunni Jamiyyathul Ulama to raise awareness against terrorism. At the time of the fatwa, Abubakr did not hold the title of Grand Mufti since his election to the office came on 24 February 2019. He has also issued fatwas a second time against ISIS[323] and against other terrorist groups.[324]

On CAB and CAA edit

Musliyar opposed the Citizenship Amendment Bill[325][326] and Citizenship Amendment Act,[327][328] and he organised and attended in many protests against the act.[329][330][331][332] He did not support the hartal was organised by SDPI[333][334][335][336] and said the hartal is needless.[337][338][339][340] He visited the family members of protesters killed in police firing at Mangalore to express his condolences.[341]

On Babri Masjid Verdict edit

Musliyar appealed to the Islamic Community of India to welcome the Supreme Court verdict in the Babri Masjid dispute case before the verdict[342][343] and accepted after. He said "We respect the Supreme Court. Everyone must strive for peace in India.[344] The victory or defeat over the Babri Masjid incident may be significant to every party, but the protection of India and its sovereignty is much more important."[345][346] "Babri Masjid is a place of worship for Muslims,[347] but equally important is that all people live peacefully in India."[348]

Further reading edit

  • Ramees Mohamed O (October 2021). Sultan Variamkunnan (in Malayalam). Twohorn Creations. ISBN 9788195439706. The book appeared with photo of Kunjahammad Haji on the cover page.
  • K Madhavan Nair. Malabar Kalapam. Mathrubhumi. The book has several contradictions and is disputed about its authenticity.
  • M Gangadharan. Malabar Kalapam 1921-22. DC Books. ISBN 9788126425006.
  • E. M. S. Namboodiripad (1967). Kerala: yesterday, today and tomorrow. National Book Agency.
  • Mukhopadhyay, Alok, ed. (2002). Roots, genesis of socio-economic development of modern India. Voluntary Health Association of India.
  • Vallatt George (1977). Discovery of Kerala: a Tourist Guide of Kerala. S. B. Press and Book Depot.
  • The peasant Revolt in Malabar 1921, Robert L Hardgrave Jr
  • Mappila Muslims of Malabar, Miller RE, Orient Longmans Madras 1976
  • History of Freedom Movement in Kerala, Menon PKK, Government Press Kerala, Thiruvananthapuram 1972
  • Rise of Muslims in Kerla Politics, Abdul Aziz, Thiruvananthapuram 1992
  • Variyankunnathu Kunjahammed Haji, A Nisamusheen, Thiruvananthapuram January 1972
  • Mappila Samudhyam Charithram Samskaram, T Muhammed
  • 1921 Chila Charithra Varthamanagal, P Geetha, Current Books Thrissur
  • Moulaviyude Athma Kata, E Moidu Moulavi, DC Books, Kottayam 1985
  • Ente Koottukkaran, Moulavi E, 1981
  • Short History of Peasant Movements in Kerala, Namboothiripadu, Peoples Publishing House, 1943

Malabar rebellion and false addition edit

The outbreak of 1921–22 sustained this tradition of violence in Malabar with one crucial difference: this time it had also a political ideology and a formal organization.[349][350][351]

H edit

This user is making Wikipedia a troll site adding this blunder 1 2 and several other false, dubious information while disregarding due weight. Note this blunder has stand removed now by another person 1. See the editor's edits on the article Muhammad. See also the talk page on article Muhammad where the editor's addition is opposed on several grounds by several editors. Moreover the quality of the article has downgraded to a troll site to an extent. The editor has disregard for truth as evidenced by addition of this blunder. The editor disregard the fact that self contradiction or other blunder of false information contained even in the reliable or so-called reliable sources has to be avoided. Moreover the disputed content in any source whether reliable or the other cannot be taken because of which independent sources are relied on. I wonder whether the editor forgot the password of their earlier account [1] for escaping from the possible ban of this account. So it would be great if the editor is compelled to reveal their earlier account and verify it: anyway chances are that it could be found by a sockpuppetry investigation. This would be helpful to know whether the similar fasion of disruptive edit has been done by that account also. I consider this user's edits unhelpful and useless while also severing less for educative purpose. Hence unencyclopedic. I see discussion with this editor on the talk page is useless since this person has disregard for truth. I believe discussion on blunder is blunder. Gaming of the system or misusing Wikipedia is to suspected if the editor gets favourable response about the editor's additions or anything conducive for it. I see no option left to solve the problems except a ban on this editor. Ban on this editor is necessary to avoid general sanctions on the topic which is especially true because of misuse by one or few editors.

Because of all of these things I say the edits the editor makes are in the nature of bad faith edits. Also see the recent edits by this editor. With this editor's edits the quality, usefulness, trustworthiness, educative purpose and neutrality of the article has degraded. Having disregard for truth while also making bad faith edits, the editor deserves indefinite block which is especially true since the editor behaves as if not a new commer as evidenced by the editor's citations of Wikipedia, while also admitting to had an account earlier whose password the editor says to have forgot. [2]. An outright block is needed since the user is likely to justify their edits.

See also Wikipedia:Administrators' noticeboard/Incidents#User:DeCausa

Jkll edit

Thanks, I understand you are one of good editors enough to be referred to as such based on my limited experience of, around 1or 2 days on Wikipedia with you. I also appreciate your effort to educate people citing Wikipedia on how to behave on Wikipedia. But some people have been seen judging others' acts quickly as bad without a single evidence or enough evidence. Such people are seen to be angry, rude and unconstructive in discussion. In real life such people might not get this concession of doubt from others and thus such people would be called liars or dishonest people.

What "appeared" to you is incorrect. I am sorry to say that what "appeared" to you is incorrect. It is because of you that I I got enlightened of any future problems or misunderstanding that could arise because of massaging individual editors. I understand you helped me with this seemingly template message because I had posted on the talk page of a single Wikipedia editor about whom I did not know at the time of me posting on the editor's talk page, what stand they had taken about the Barelvi movement. Moreover they were only the person I know would be active. Furthermore the person has edit count of more than three thousand. In addition, I thought they would be an expert on the topic. After all I did not know anyone who had made as many edits as they had made on Wikipedia while also being reported to be have either interest or involvement in Islam- related topics. I posted on their talk page based on the statement that they are a member of the project on Islam on Wikipedia. However I would have been happy then if you yourself had suggested the names of the Wikipedia editors because the claim that Kerala Shafi'i people or Shafi'i organizations belonging to the Barelvi movement is not even needed to debated about. I thought any sane person would hold that Kerala Shafi'i people or Shafi'i organizations do not belong to the Barelvi movement. Saying Kerala Shafi'i people or Shafi'i organizations belonging to the Barelvi movement is 90-95% incorrect and the remaining percentage of 5-10% is correct considering some other similarities.

Clarification I request everyone to APPEAR as a honest person. It is common that people have misunderstandings (though the judgement would be only after enough evidence to convince both self and others) but these two were of appearing to others that the person inserted these two is a liar (because of quickly judging without any reason and in the second case there is only an isolated reason thus apparently not enough) though the person inserted these two was probably warning about the possible problems in the future. Such dishonest statements apparent to others as such, either for lack of evidence or lack of enough evidence, would lead to bad faith, lack of trust, destruction of Wikipedia, the world at large etc. I understand the second addition was solely because of this, nothing else.

Further clarification Anyone would err. It is normal. But when they meet honest people apparent to them as such they tend to change and stop making baseless allegations and stop hurting others and begin to trust them.

Request Could you please, while you educate people citing Wikipedia on to edit or behave on Wikipedia, to appear as a honest person. Hence make statements based only on evidence or enough evidence. Also could you avoid using a template message or other message that could be a lie if added or messaged. Use them appropriately. Otherwise genuine good edit and conduct also on Wikipedia would be difficult.






Salafi movement Beginning : late 19th century Formed in : Middle East Presently active : worldwide Pioneers  : Muhammad Abdu, Rashid Ridha, Jamaluddin Afgani Type : Reformism Ideology  : Rejection of madhab, Rejection of Ash'arism and Mathuridism Leading source : Ibn Thaymiyya? Key personalities : Abd al-Aziz Ibn Baz, late Saudi Grand Mufti (d. 1999)[311]
'Abd al-Hamid ibn Baadis, an Algerian scholar (d. 1940)[312][313]
'Abd al-Rahim Green[314] Abdullah al-Ghudayyan, late Saudi Arabian Salafi scholar (d. 2010) Abu Qatada, Palestinian-Jordanian cleric[315][316]
Ali al-Tamimi, contemporary American Islamic leader[317] Bilal Philips, Canadian Salafi imam[318]
Ehsan Elahi Zaheer, Pakistani scholar (d. 1987)[319] Feiz Mohammad[320]
Haitham al-Haddad, British Salafi cleric[321]
Muhammad al-Amin al-Shanqiti, a Mauritanian scholar (d. 1973)
Muhammad Asadullah Al-Ghalib, a Bangladeshi reformist Islamic scholar and leader of the Salafi organisation Ahlehadith Movement Bangladesh[322][323][324]
Muhammad ibn Salih al-Munajjid, founder of IslamQA website[325]
Muhammad ibn Abd al-Wahhab, religious leader and scholar.
Muhammad ibn Ali al-Shawkani prominent Yemeni Islamic theologian, hadith scholar and jurist
Muhammad ibn al-Uthaymeen, Saudi Arabian scholar (d. 1999)[326]
Muhammad Nasir al-Din Al-Albani, Syrian-Albanian hadith scholar and theologian (d. 1999)[123]
Muhammad Rashid Rida, a Syrian-Egyptian scholar (d. 1935)[327]
Rabee al-Madkhali, leade of the Madkhalist movement[328][329]
Saleh Al-Fawzan, a Saudi Arabian Islamic scholar
Umar Sulaiman Ashqar, late author of the Islamic Creed-series
Zakir Naik, Salafi ideologue in India[330]
Zubair Alizai (1957–2013); late Pakistani hadith scholar and Hafiz[319]

Salafi movement
Years active(more than a century) from the late 19ty century
Locationworldwide
Major figuresAbd al-Aziz Ibn Baz, late Saudi Grand Mufti (d. 1999)[311]

'Abd al-Hamid ibn Baadis, an Algerian scholar (d. 1940)[312][313]
'Abd al-Rahim Green[314] Abdullah al-Ghudayyan, late Saudi Arabian Salafi scholar (d. 2010) Abu Qatada, Palestinian-Jordanian cleric[315][316]
Ali al-Tamimi, contemporary American Islamic leader[317] Bilal Philips, Canadian Salafi imam[318]
Ehsan Elahi Zaheer, Pakistani scholar (d. 1987)[319] Feiz Mohammad[320]
Haitham al-Haddad, British Salafi cleric[321]
Muhammad al-Amin al-Shanqiti, a Mauritanian scholar (d. 1973)
Muhammad Asadullah Al-Ghalib, a Bangladeshi reformist Islamic scholar and leader of the Salafi organisation Ahlehadith Movement Bangladesh[322][323][324]
Muhammad ibn Salih al-Munajjid, founder of IslamQA website[325]
Muhammad ibn Abd al-Wahhab, religious leader and scholar.
Muhammad ibn Ali al-Shawkani prominent Yemeni Islamic theologian, hadith scholar and jurist
Muhammad ibn al-Uthaymeen, Saudi Arabian scholar (d. 1999)[326]
Muhammad Nasir al-Din Al-Albani, Syrian-Albanian hadith scholar and theologian (d. 1999)[123]
Muhammad Rashid Rida, a Syrian-Egyptian scholar (d. 1935)[327]
Rabee al-Madkhali, leade of the Madkhalist movement[328][329]
Saleh Al-Fawzan, a Saudi Arabian Islamic scholar
Umar Sulaiman Ashqar, late author of the Islamic Creed-series
Zakir Naik, Salafi ideologue in India[330]

Zubair Alizai (1957–2013); late Pakistani hadith scholar and Hafiz[319]
InfluencesIbn Thaymiyyah

Ghhhu edit

Salafi movement
Time of formationlate 19th century
Formed inMiddle East
Intial LeadersMuhammad Abdu, Rashid Rida, Jamaluddin Afgani
Presently activeworldwide
Key figures
Typereformism

Surrender of soldiers edit

To cover up the humiliation caused by the lose in the Pandikkad battle, the Gurkhas again targeted those who did not take part in any part of the war. This was the regular plot of the British : the act of murdering the poor people when not possible to win over the revolutionaries by fighting thereby causing them to surrender by instilling the sense of guilt. On the other hand, the moral revolutionaries would not attack none other than the military personnel. In Karuvarakund, Thuvvur, Konnara, Chroor,the East Kozhikode region and Pandikkad the British army did inexplicable attrocities. This caused the Mappila fighters to surrender en masse. This was the main cause for the rebellion to cease. This led to lose of control over several regions from the hands of revolutionaries.[356]

Superintendent Amu in an interview given to Moyyarath Sankaran, says it became a normal thing that the White military personnel, the Gurkhas and Malabar Special Police kill the Mappilas without taking the cognisance of the party they belonged to. They killed innumerable number of women and children by using bayonet. Thus there was not a day without the massacre of 200–300 Mappilas. In short they lost all means of peace; the opposition by Mappilas began to decline; they also started to surrender.[357]

The move by the British government attacked women, children and the elderly using the Gurkhas and Kachins, thereby forcing the rebels depressing mentally to surrender was actually the cause for the failure of rebels in the war. The revolutionaries were distressed that the innocent get killed because the revolutionaries themselves do not surrender. This was a plot of Hitchcock and Humphries knowing the martyrdom culture of Mappillas to defeat it. This plan devised understanding it is not possible to win over fighting those set out wishing death helped the British win in the 1921 war. British officials said they attained the expected goal about this. By first weeks of December 27000 revolutionaries had surrendered this way,says MPS Menon. In short it was not the might of the celebrated British elite army, but 'psychological war' that destroyed the Variyankunnath Kunjahammad Haji's military and the parallel government.[358][359]

  1. ^ [40][41][43][44][45][46][47][48][49]
  2. ^ [50][51][52][53]
  1. ^ Sudhi, K. s (25 June 2020). "Reports of Hindu-Muslim strife in Malabar baseless, wrote Variamkunnath Kunhamed Haji in The Hindu in 1921". The Hindu. ISSN 0971-751X.
  2. ^ "Clipped From The Baltimore Sun". The Baltimore Sun. 7 December 1921. p. 6.
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  35. ^ "Malabar Rebellion : when will we grow up?". Mathrubhumi. para. 9. "They also saw it as a culmination of a series of anti-European outbreaks by the Malabar Muslims since the 15th century after European colonization began to ruin their prosperity... ". Archived from the original on 13 October 2022.{{cite web}}: CS1 maint: others (link)
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  43. ^ Vattarambath, Sreevidhya (2007). "Post Rebellion Period — Realities and Relief Works" (PDF). Aftermath of the Rebellion – A study of political and social trends in Malabar from 1921 to 1935. Department of History, University of Calicut. p. 89. hdl:10603/63444. They used to butcher Mappilas unscrupulously and massacred thousands, who were hiding in forests, hills and uninhabited houses
  44. ^ Vattarambath, Sreevidhya (2007). "Post Rebellion Period — Realities and Relief Works" (PDF). Aftermath of the Rebellion – A study of political and social trends in Malabar from 1921 to 1935. Department of History, University of Calicut. p. 87. hdl:10603/63444. The army also butchered hundreds of Mappila women and children.
  45. ^ Vattarambath, Sreevidhya (2007). "Post Rebellion Period — Realities and Relief Works" (PDF). Aftermath of the Rebellion – A study of political and social trends in Malabar from 1921 to 1935. Department of History, University of Calicut. p. 89. hdl:10603/63444.
  46. ^ A. K. Kodoor, Anglo Mappila Yudham 1921, p. 242. (Reference for : The British forces killed a group of lower caste Hindus mistaking them for Mappilas because they used to shave the head like Mappillas.)
  47. ^ Vattarambath, Sreevidhya (2007). "Post Rebellion Period — Realities and Relief Works" (PDF). Aftermath of the Rebellion – A study of political and social trends in Malabar from 1921 to 1935. Department of History, University of Calicut. pp. 87–91. hdl:10603/63444.
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  60. ^ "Clipped From Detroit Free Press". Detroit Free Press. 7 December 1921. p. 10. Retrieved 11 October 2022. The vandals that were guilty of this crime were members of British reserve police and British intelligence department, and they joined our forces as patriots to do such filthy work only to discredit our soldiers.
  61. ^ K. S., Sudhi (26 June 2020). "Reports of Hindu-Muslim strife in Malabar baseless, wrote Variamkunnath Kunhamed Haji in The Hindu in 1921 - The Hindu". The Hindu. Archived from the original on 14 May 2022. Retrieved 11 October 2022.
  62. ^ "Clipped From Detroit Free Press". Detroit Free Press. 7 December 1921. p. 10. Retrieved 11 October 2022.
  63. ^ Vattarambath, Sreevidhya (2007). "The Rebellion" (PDF). Aftermath of the Rebellion – A study of political and social trends in Malabar from 1921 to 1935. Department of History, University of Calicut. p. 73. hdl:10603/63444. It was in the second stage of the Rebellion that the army and police started taking over the rebel areas and sought the help of Hindus to capture rebels,
  64. ^ Vattarambath, Sreevidhya (2007). "Introduction" (PDF). Aftermath of the Rebellion – A study of political and social trends in Malabar from 1921 to 1935. Department of History, University of Calicut. p. 3. hdl:10603/63444. The combination of all these events caused the people to rebel, according to Madhavan Nair. He accepted the view that the cruelties of jenmies and the right of melcharth played a major role in the genesis and growth of these revolts. In this work, he mentioned two phases of the Rebellion — one was before the murder of Ali Musliyar and other was after his death. It was in the second phase that the rebellion turned in to a communal one, according to him. He pointed out that the most suffered one due to the Rebellion were the Muslims, who were not the supporters of the Rebellion.
  65. ^ Vattarambath, Sreevidhya (2007). "Introduction" (PDF). Aftermath of the Rebellion – A study of political and social trends in Malabar from 1921 to 1935. Department of History, University of Calicut. p. 4. hdl:10603/63444. He (K. P. Kesava Menon) said that, in the early stages the rebels did not turn against the Hindus, but later, when the Hindus began to help the British authorities, it turned to be a fanatic one.
  66. ^ Vattarambath, Sreevidhya (2007). "Introduction" (PDF). Aftermath of the Rebellion – A study of political and social trends in Malabar from 1921 to 1935. Department of History, University of Calicut. p. 11. hdl:10603/63444. He (D. N. Dhanagare) stresses the fact that it was only weeks after the uprisings that the first case of a forced conversion was reported. He is also of the opinion that the total number of conversions did not exceed 900. This was a very small number when compared with the large size of the Hindu population in the disturbed areas. Dhanagare is of the opinion that "the communal sentiments or 'fanaticism' of the Moplahs was only the symptom and not the diseases".
  67. ^ Vattarambath, Sreevidhya (2007). "The Rebellion" (PDF). Aftermath of the Rebellion – A study of political and social trends in Malabar from 1921 to 1935. Department of History, University of Calicut. p. 83. hdl:10603/63444.
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  69. ^ Diwan Bahadur C. Gopalan Nair. The Moplah Rebellion, 1921. p. 58. "It is impossible, in the absence of a census of the rebel area, to state the number of persons who were killed by the rebels, "but the number of persons among the civil population is believed to be between 500 and 600" according to the information given by Government. "No statistics have been compiled regarding the number of women and children among the persons killed." (Madras Mail 14th November '22)".
  70. ^ "The Malabar rebellion is a layered story with multiple strands that defy simplistic narrations". The Indian Express. para. 7. 5 July 2020. Archived from the original on 20 December 2021. Retrieved 17 October 2022.{{cite web}}: CS1 maint: others (link)
  71. ^ Diwan Bahadur C. Gopalan Nair, Moplah Rebellion 1921 p. 99, Kerala Congress Committee relief at Manjeri : "On 17th January 1922 it was decided by the working committee of the Congress that able-bodied refugees should not be granted relief gratuitously, but that they should work." "On 28th February relief was stopped to such of the refugees who did not work. Most of the refugees returned to their homes."; p. 103, Mankada palace : "This number continued with variations till December when gradually the refugees began to go back to their homes. It was by the end of April 1922 that all the refugees left."; p. 106, Kolathur tharavad "The number swelled upto l,000 for a few days, and gradually fell off until relief was stopped in February 1922."; p. 105, The Kavalappara Kottaram : "From the date of the opening the camp, viz., 10th October, the number of refugees began to increase rapidly and by the 14th of that month it rose above l,000 and the increase continued steadily until the highest figure — 1,523 — was reached on 1st December 1921. Without any remarkable decrease the number remained high till 14th January 1922 and it was only after that date it fell below 1,000."
  72. ^ Vattarambath, Sreevidhya (2007). "The Rebellion" (PDF). Aftermath of the Rebellion – A study of political and social trends in Malabar from 1921 to 1935. Department of History, University of Calicut. p. 74. hdl:10603/63444.
  73. ^ Vattarambath, Sreevidhya (2007). "Post Rebellion Period — Realities and Relief Works" (PDF). Aftermath of the Rebellion – A study of political and social trends in Malabar from 1921 to 1935. All relief camps, except one in Calicut for forced converts, decrepit, old and infirm people that was maintained till July 1922, were closed at the end of February, with end of martial law. Department of History, University of Calicut. p. 128. hdl:10603/63444.
  74. ^ C. Gopalan Nair (1923). Moplah Rebellion, 1921. p. 1.
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  80. ^ Diwan Bahadur C. Gopalan Nair, The Moplah Rebellion, 1921. Appendices. pp. 52, 62. (Non-author information : Reports of forced conversion of Hindus to Islam especially by rebels are not statistically reliable, though there is a view about Ali Musliyar and Variyankunnath Kunjahammad Haji taking action against the British loyalist Mappilas who attempted to forcibly convert Hindus to Islam. Anyway the reports of rebels conducting forced conversion of Hindus to Islam is highly challenged.)
  81. ^ Diwan Bahadur C. Gopalan Nair, The Moplah Rebellion, 1921. Appendices. pp. 52, 62. (Non-author information : Diwan Bahadur C. Gopalan Nair, retired Deputy Collector, says the murder of civilians (not the term Hindu) by rebels is between 500 and 600. The Arya Samaj says about 600 Hindus were killed and 2500 were forcibly converted during the rebellion. While a Congress investigation committee says forced conversion is not more than three in number (while it is said that the reasons for these three conversions are clear). While all of the alleged forced conversions were took place only under the under martial law by the British colonial government, not before it and after the surrender of Ali Musliyar on 1 September 1921, not before it; while on 25 August 1921 Variyankunnath Kunjahammad Haji declared a country.
  82. ^ Diwan Bahadur C. Gopalan Nair, The Moplah Rebellion, 1921. Appendices. p. 62. (Non-author information : However, Variyankunnath Kunjahammad Haji, the most prominent leader of the Malabar rebellion, in a message to counter the charges of forced conversion of Hindus by rebels (though he did not used the terms forced conversion or murder of Hindus in the verbatim sentence), says that the British agents, spies and loyalists behind this were vandals.)
  83. ^ Diwan Bahadur C. Gopalan Nair, The Moplah Rebellion, 1921. Appendices. p. 64. (Non-author information : However, some British loyalists were captured and punished on the charges of raping Hindu women.)
  84. ^ Sudhi, K. S. (25 June 2020). "Reports of Hindu-Muslim strife in Malabar baseless, wrote Variamkunnath Kunhamed Haji in The Hindu in 1921". The Hindu. ISSN 0971-751X. Retrieved 13 October 2022.
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  87. ^ Vattarambath, Sreevidhya (2007). "The Rebellion" (PDF). Aftermath of the Rebellion – A study of political and social trends in Malabar from 1921 to 1935. Department of History, University of Calicut. p. 74. hdl:10603/63444.
  88. ^ Vattarambath, Sreevidhya (2007). "Introduction" (PDF). Aftermath of the Rebellion – A study of political and social trends in Malabar from 1921 to 1935. Department of History, University of Calicut. p. 3. hdl:10603/63444. He (K. P. Kesava Menon) said that, in the early stages the rebels did not turn against the Hindus, but later, when the Hindus began to help the British authorities, it turned to be a fanatic one.
  89. ^ Vattarambath, Sreevidhya (2007). "Introduction" (PDF). Aftermath of the Rebellion – A study of political and social trends in Malabar from 1921 to 1935. Department of History, University of Calicut. p. 3. hdl:10603/63444. The combination of all these events caused the people to rebel, according to Madhavan Nair. He accepted the view that the cruelties of jenmies and the right of melcharth played a major role in the genesis and growth of these revolts. In this work, he mentioned two phases of the Rebellion — one was before the murder of Ali Musliyar and other was after his death. It was in the second phase that the rebellion turned in to a communal one, according to him. He pointed out that the most suffered one due to the Rebellion were the Muslims, who were not the supporters of the Rebellion.
  90. ^ Diwan Bahadur C. Gopalan Nair, Moplah Rebellion 1921 p. 111 : "By the end of January 1922, the back of the rebellion had been broken and most of the amsams in Ernad and Valluvanad were safe. It was imperative that the thousands of refugees should return home and begin the cultivation of their fields."
  91. ^ Diwan Bahadur C. Gopalan Nair, Moplah Rebellion 1921 p. 99 : Kerala Congress Committee relief at Manjeri : "On 17th January 1922 it was decided by the working committee of the Congress that able-bodied refugees should not be granted relief gratuitously, but that they should work." "On 28th February relief was stopped to such of the refugees who did not work. Most of the refugees retured to their homes." p. 103 : Mankada palace : "This number continued with variations till December when gradually the refugees began to go back to their homes. It was by the end of April 1922 that all the refugees left."; p. 106 : Kolathur tharavad "The number swelled upto l,OOO for a few days, and gradually fell off until relief was stopped in February 1922."; p. 105 : The Kavalappara Kottaram : "From the date of the opening the camp, viz., 10th October, the number of refugees began to increase rapidly and by the 14th of that month it rose above l,000 and the increase continued steadily until the highest figure — 1,523 — was reached on 1st December 1921. Without any remarkable decrease the number remained high till 14th January 1922 and it was only after that date it fell below 1,000."
  92. ^ Diwan Bahadur C. Gopalan Nair, Moplah Rebellion 1921 p. 102 : Kottakal palace : "There was on an average 576 refugees daily and the relief closed on 11th February 1922."; p. 106 : Kolathur tharavad : "The number swelled upto l,OOO for a few days, and gradually fell off until relief was stopped in February 1922." p. 100 : Kerala Congress Committee relief at Manjeri : "On 8th September 1922 relief at Calicut was wholly stopped."
  93. ^ Diwan Bahadur C. Gopalan Nair, Moplah Rebellion 1921 p. 109 : A. R. Knapp, the Special Commissioner for Malabar : "Of the Hindus who fled from the rebellion area a considerable number mainly Jenmis have not yet returned. Of the rest many have gone back to their amsoms to find their houses either wholly or partially destroyed."
  94. ^ Diwan Bahadur C. Gopalan Nair, Moplah Rebellion 1921 p. 111 : "By the end of January 1922, the back of the rebellion had been broken and most of the amsams in Ernad and Valluvanad were safe. It was imperative that the thousands of refugees should return home and begin the cultivation of their fields."
  95. ^ Diwan Bahadur C. Gopalan Nair, Moplah Rebellion 1921 p. 103 : "This number continued with variations till December when gradually the refugees began to go back to their homes. It was by the end of April 1922 that all the refugees left."; p. 106 : "The number swelled upto l,OOO for a few days, and gradually fell off until relief was stopped in February 1922."; p. 105 : From the date of the opening the camp, viz., 10th October, the number of refugees began to increase rapidly and by the 14th of that month it rose above l,000 and the increase continued steadily until the highest figure — 1,523 — was reached on 1st December 1921. Without any remarkable decrease the number remained high till 14th January 1922 and it was only after that date it fell below 1,000."
  96. ^ Diwan Bahadur C. Gopalan Nair, Moplah Rebellion 1921 p. 102 "There was on an average 576 refugees daily and the relief closed on 11th February 1922."; p. 106 "The number swelled upto l,OOO for a few days, and gradually fell off until relief was stopped in February 1922." p. 100 : "On 8th September 1922 relief at Calicut was wholly stopped."
  97. ^ Diwan Bahadur C. Gopalan Nair, Moplah Rebellion 1921 p. 109 : ""Of the Hindus who fled from the rebellion area a considerable number mainly Jenmis have not yet returned. Of the rest many have gone back to their amsoms to find their houses either wholly or partially destroyed.""
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