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Malabar Muslims or Muslim Mappilas are members of the Muslim community found predominantly in Kerala and the Lakshadweep islands in Southern India. The term Mappila (Ma-Pilla) is used to describe Malabar Muslims in Northern Kerala. Muslims share the common language of Malayalam with the other religious communities of Kerala.Miller, Roland. E., "Mappila" in "The Encyclopedia of Islam". Volume VI. E. J. Brill, Leiden. 1987 [1]. pp. 458–56. December, 2009
According to some scholars, the Malabar Muslims are the oldest settled native Muslim community in South Asia. In general, a Muslim Mappila is a descendant of Hindu lower caste natives who converted to Islam.Hafiz Mohamad, N. P. "Socioeconomic determinants of the continuity of matrilocal family system among Mappila Muslims of Malabar" Unpublished Ph.D. thesis (2013) Department of History, University of Calicut [2]P. P., Razak Abdul "Colonialism and community formation in Malabar: a study of Muslims of Malabar" Unpublished Ph.D. thesis (2013) Department of History, University of Calicut [3] Mappilas are but one among the many communities that form the Muslim population of Kerala. No Census Report where the Muslim communities were mentioned separately is also available.
The Muslim community originated primarily as a result of West Asian contacts with Kerala, which was fundamentally based upon commerce ("Spice trade"). As per local tradition, Islam reached the Malabar Coast and Kerala as early as the 7th century AD. Before being overtaken by the Europeans in the spice trade, Malabar Muslims were a prosperous trading community, settling mainly in the coastal urban centres of Kerala. The continuous interaction of Mappilas with the Middle East has created a profound impact on their life, customs, and culture. This has resulted in the formation of a unique Indo-Islamic synthesis—within the large spectrum of Kerala culture—in literature, art, food, language, and music.
Most Muslims in Kerala follow the Shafi'i school, while a large minority follow movements such as Salafi movement. Contrary to a popular misconception, the Caste, like in other parts of South Asia, does exist among the Muslims of Kerala. (Although all Muslims are allowed to worship in all Kerala mosques, certain communities are held in "lower status" to others.) A number of different communities, some of them having distant ethnic roots, exist as status groups in Kerala.Kunhali, V. "Muslim Communities in Kerala to 1798" PhD Dissertation Aligarh Muslim University (1986) [4] Among the Mappilas, there are numerous social groups. Various factors such as intermarriage, migration and conversion had led to creation of these groups, these groups were Sayyids (Thangals), Keyis (Koyas), Baramis, Themims, Pusalan, and Ossan found in different regions of Kerala.
Traditionally, the name was given to foreign visitors and immigrants, including Christians, Jews and Muslims as " Nazrane Mappila" and " Juda Mappila", respectively, either as a general term of respect or in a technical sense to mean "bridegroom" or "son-in-law." The second sense implies a practice of intermarriage, a reading which is supported by current vernacular usage in Malayalam and Tamil language dialects.
Other hypotheses, including those of an Arabic people etymology, have been proposed, but are not generally accepted. Mappila later became a name for the native Muslims community of Malabar, although it is still used sporadically of Syrian Christians who live in South Kerala.
The 2011 Census of India collected data on the district-wise distribution of the Muslim population.
| Kasargod | 1,307,375 | 486,913 | 37.24% | 5.49% | |
| Kannur district | 2,523,003 | 742,483 | 29.43% | 8.37% | |
| Wayanad district | 817,420 | 234,185 | 28.65% | 2.64% | |
| Kozhikode | 3,086,293 | 1,211,131 | 39.24% | 13.65% | |
| Malappuram | 4,112,920 | 2,888,849 | 70.24% | 32.56% | |
| Palakkad | 2,809,934 | 812,936 | 28.93% | 9.16% | |
| Thrissur | 3,121,200 | 532,839 | 17.07% | 6.00% | |
| Ernakulam | 3,282,388 | 514,397 | 15.67% | 5.80% | |
| Idukki district | 1,108,974 | 82,206 | 7.41% | 0.93% | |
| Kottayam | 1,974,551 | 126,499 | 6.41% | 1.43% | |
| Alappuzha | 2,127,789 | 224,545 | 10.55% | 2.53% | |
| Pathanamthitta | 1,197,412 | 55,074 | 4.60% | 0.62% | |
| Kollam district | 2,635,375 | 508,500 | 19.30% | 5.73% | |
| Thiruvananthapuram | 3,301,427 | 452,915 | 13.72% | 5.10% | |
| All districts | 33,406,061 | 8,873,472 | 26.56% | 100.0% |
According to Duarte Barbosa, a Portuguese commercial agent, Mappilas were an indigenous Muslim community and displayed cultural affinity with Hindu castes like Nayars. He also made a distinction between them and Pardeshis, who were mostly wealthy expatriate Arab merchants and not permanent residents of Kerala.
Stephen Dale states that Duarte Barbosa accurately "identified the two aspects of Muslim-Hindu social relations," which were the primary causes of the growth of Muslim society in later centuries when the number of Arab traders had dwindled with the arrival of the Portuguese and other European powers in the Indian Ocean. These two aspects were conversion and intermarriage, he argued that "the Heathen, if displeased with anything at all, become Moors." He also noted the frequency of multiple marriages among Muslims and their concubinage of lower-caste women as having served as the genesis of a local Malayalam speaking Mappila society.
Till the 16th century, as noticed by the contemporary observers, Muslims settled mainly along the coastal tracts of Kerala (especially in major Kerala ports such as Kozhikode (Kozhikode), Kannur (Kannur), Tanore (Tanur), Funan (Ponnani), Cochin (Kochi) and Kollam (Kollam)). They were traditionally elite merchants who were all part of the brisk foreign trade. Until well into the European period, the Muslims were almost exclusively concentrated in the port cities. Middle Eastern sailors had to rely on lighterage at most of the Kerala ports in the medieval period. This led them to enter into mutually beneficial relationships with the traditional sea fishermen community. A large majority of fishermen, once low-caste Hindus, in northern Kerala now follow Islam.
Islam arrived in Malabar Coast, a part of the larger Indian Ocean rim, via spice and silk traders from the Middle East. It is generally agreed among scholars that Middle Eastern merchants frequented the Malabar Coast, which was the link between the West and ports of East Asia, even before Islam had been established in Arabia. The western coast of India was the chief centre of Middle Eastern trading activities right from at least 4th century AD and by about 7th century AD, and several West Asian merchants had taken permanent residence in some port cities of the Malabar Coast. According to popular tradition, Islam was brought to Lakshadweep, situated just to the west of Malabar Coast, by Ubaidullah in 661 CE. His grave is believed to be located on the island of Andrott. A number of foreign accounts have mentioned about the presence of considerable Muslim population in the coastal towns of Kerala. Arab writers such as Masudi of Baghdad (934–955 AD), Idrisi (1154 AD), Abul-Fida (1213 AD) and al-Dimishqi (1325 AD) mentions the Muslim communities in Kerala. Some historians assume that the Mappilas can be considered as the first native, settled Islamic community in South Asia.
The Southwestern Coast of India was known as "Malabar" (a mixture of Mala and Arabic or Persian Barr, most probably) to the West Asians. Persian scholar al-Biruni (973–1052 AD) appears to have been the first to call the region by this name. Masudi of Baghdad (896–965 AD) speaks about the contacts between Malabar and Arabia. Authors such as Ibn Khurdad Beh (869 – 885 AD), Ahmad al Baladhuri (892 AD), and Abu Zayd of Ziraf (916 AD) mentions Malabar ports in their works.Mohammad, K.M. "Arab relations with Malabar Coast from 9th to 16th centuries" Proceedings of the Indian History Congress. Vol. 60 (1999), pp. 226–234. C. N. Ahammad Moulavi has mentioned that he has seen at Irikkalur near Valapattanam a tombstone bearing the date 670 AD/Hijra 50 (it seems that the tombstone is now lost). Inscriptions found on a tombstone on the beach outside the Juma'h Mosque in Panthalayani Kollam record the death of one Abu ibn Udthorman in Hijra 166. The mosque itself contains two medieval royal charters, one on a block of granite built into the steps of the mosque tank and another one a loose stone lying outside, of the Kodungallur Chera king Bhaskara Ravi Manukuladitya (962–1021 AD). The position of the royal Chera charter (in Old Malayalam) inside the mosque suggests that the city belonged to the Muslims or included them or came into their possession at a later stage. A few Umayyad (661–750 AD) coins were discovered from Kothamangalam in the eastern part of Ernakulam district.
The earliest major epigraphic evidence of Muslim merchants in Kerala is a royal charter by Ayyan Atikal, the powerful governor of Kollam under the Chera king of Kodungallur. The Quilon Syrian Copper Plate (c. 883 AD, "the Tabula Quilonensis"Prange, Sebastian R. Monsoon Islam: Trade and Faith on the Medieval Malabar Coast. Cambridge University Press, 2018.) is written in Old Malayalam in Vatteluttu script, and concludes with a number of "signatures" in Kufic Arabic, Middle Persian in Pahlavi script and Judaeo-Persian. The charter shows Atikal, in presence of the royal representative from Kodungallur (prince Kota Ravi Vijayaraga) and regional civil and military officials, granting land and serfs to the Tarisapalli, built by Mar Sapir Iso, and conferring privileges on Anjuvannam and Manigramam. The attestation to the copper plates in the Kufic script reads: "And to this Maymun ibn Ibrahim, Muhammad ibn Manih, Sulh ?Salih ibn 'Ali, 'Uthaman ibn al-Marzuban, Muhammad ibn Yahya, 'Amr ibn Ibrahim, Ibrahim ibn al-Tayy, Bakr ibn Mansur, al-Qasim ibn Hamid, Mansur ibn 'Isa and, Isma'il ibn Ya'qub". The presence of non-Christian signatures and the names found in the charter prove that the associates of Mar Sapir Iso included Jews and Muslims too. Muslim Arabs and some Persians must have formed permanent settlements at Kollam by this period. The charter gives proof of the status and privileges of trading guilds in Kerala. "Anjuvannam", mentioned in the copper plate, was a merchant association composed Christians, Jews and Muslims.
In keeping with Kodungallur's significant role in the spice trade, the legends of Kerala Christians, Jews and Muslims all depict this port city as the focal point for the spread of their respective faiths. According to the legend of Cheraman Perumal, or as per one version of it, the first Indian mosque was built in 624 AD at Kodungallur with the mandate of the last the ruler (the Cheraman Perumal) of Chera dynasty, who converted to Islam during the lifetime of Muhammad (c. 570–632). Perumal's proselytisers, led by Malik ibn Dinar, established a series of mosques in his kingdom and north of it, thus facilitating the expansion of Islam in Kerala. It is assumed that the first recorded version of this legend is an Arabic manuscript of anonymous authorship known as "Qissat Shakarwati Farmad". While there is no concrete historical evidence for this tradition, there can be little doubt of the early Muslim presence, and of the religious tolerance based on economic imperatives, on the Malabar Coast. The account of conversion of Islam by the then Cheraman Perumal is generally considered apocryphal by mainstream scholars.
First mosques of Malabar according to the Qissat Shakarwati FarmadPrange, Sebastian R. Monsoon Islam: Trade and Faith on the Medieval Malabar Coast. Cambridge University Press, 2018. 98.
According to the Qissat, the first mosque was built by Malik ibn Dinar in Kodungallur, while the rest of the mosques were founded by Malik ibn Habib.
| + !Location !Qadi | |
| Kalankallur (Kodungallur) | Muhammad ibn Malik |
| Kulam (Kollam) | Hasan ibn Malik |
| Hili (Madayi) | 'Abd al-Rahman ibn Malik |
| Fakanur/Makanur (Barkur) | Ibrahim ibn Malik |
| Manjalur (Mangalore) | Musa ibn Malik |
| Kanjarkut (Kasaragod) | Malik ibn Muhammad |
| Jurfatan/Jirfatan (Kannur) | Shahab al-Din ibn 'Umar ibn Muhammad ibn Malik |
| Darmaftan (Dharmadom) | Hussayn ibn Muhammad ibn Malik al-Madani |
| Fandarinah (Koyilandy) | Sa'd al-Din ibn Malik al-Madani |
| Shaliyat (Chaliyam) | Zayn al-Din ibn Muhammad ibn Malik al-Madani |
According to Miller, from the very beginning, Hindu outcastes preferred working under wealthy Arab merchants, as this imposed fewer restrictions on them than they would have faced as outcastes. Moroccan traveller (14th century) has recorded the considerably huge presence of Muslim merchants and settlements of sojourning traders in most of the ports of Kerala. Immigration, intermarriage and missionary activity/conversion — secured by the common interest in the spice trade — helped in this development. The monopoly of overseas spice trade in the Arabian Sea was safe with the Arab and Persian shipping magnates from the Malabar Coast. Fortunes of these merchants depended on the political patronage of the native chiefs of Calicut (Kozhikode), Cannanore (Kannur), Cochin (Kochi), and Quilon (Kollam). The chiefs of these tiny kingdoms derived a great part of their revenue from taxing the spice trade. A 13th century granite inscription, in Old Malayalam and Arabic, at Muchundi Mosque in Calicut mentions a donation by the king to the mosque. The inscription is the only surviving historical document recording royal endowment by a Hinduism ruler, in the form of a grant, to the Muslim community in Kerala.M. G. S. Narayanan. "Kozhikkodinte Katha". Malayalam/Essays. Mathrubhumi Books. Second Edition (2017)
By the early decades of the 14th century, travellers speak of Kozhikode as the major port city in Kerala. Some of the important administrative positions in the kingdom of Calicut, such as that of the port commissioner, were held by Muslims. The port commissioner, the "shah bandar", represented commercial interests of the Muslim merchants. In his account, Ibn Batttutah mentions Shah Bandars in Calicut and Quilon (Ibrahim Shah Bandar and Muhammed Shah Bandar). The "nakhudas", merchant magnates owning ships, spread their shipping and trading business interests across the Indian Ocean. The famous nakhuda Mishkal who possessed ships for the trade with China, Yemen and Persia was active in Calicut in the 1340s. But unlike in some of the other regions of the Indian Ocean, in Kerala, it seems that the nakhudas did not held any positions of commercial, communal leadership. The Muslim line of Ali Rajas of Arakkal, near Cannanore, who were the vassals of the Kolathiri, ruled over the Lakshadweep. Zayn al-Din Makhdum (c. 1498–1581) estimates that 10% of the population of Malabar was Muslim by the midpoint of the 16th century AD. Samarqandi said that in Calicut he met Muslims among the "horde of infidels", and that both kings and beggars wear the same thing but that the Muslims wear fine clothing in the Arab fashion.
The Middle Eastern Muslims controlled the lucrative western arm of the overseas long-distance trade (to the ports of the Red Sea, and the Persian Gulf) from the Malabar Coast. Export items across the Arabian Sea included spices such as pepper, ginger and cardamom, trans-shipped textiles, coconuts and associated products. Gold, copper, and silver, horses, silk and various aromatics were imported into Kerala. The native Muslims dominated the trade to Pegu, Mergui, Melaka (in Myanmar and Malaysia) and points east, and the Indian coastal trade (Canara, Malabar, Ceylon, Maldives and Coromandel Coast, and other Bay of Bengal shores) with the Chettis from Coromandel Coast. Muslims, with Gujarati Vanias, also took part in the trade with ports of Gujarat.Subrahmanyam, Sanjay."The Political Economy of Commerce: Southern India 1500–1650" Cambridge University Press, (2002) The Indian coastal trade included goods such as coconuts, coir, pepper, cardamom, cinnamon and rice. Rice was a major import item into Kerala, from the Canara and the Coromandel Coast. Low-value but high-volume trade in foodstuffs that passed through the Gulf of Mannar was also handled by the native Muslims.
According to Stephen Dale, upcountry trade was carried mostly by Mappilas, many lower caste Hindus from the local countryside converted to Islam in the settlements established by them.
The women from fisher and mariner castes often intermarried with Arabs. Andre Wink states that extensive conversion to Islam took place due to the history of trade, seafaring, and interaction with the Arabs. The Mukkuvans were among the communities that converted to Islam, becoming known as Pusalars. Dale concludes that, in contrast to the influence of Sufis and other popular movements in the spread of Islam across the Asia, the Mappilas instead gradually grew through "peaceful conversion" due to the contradiction between a "dynamic, egalitarian mercantile" Muslim community and the "exceptionally conservative" version of the Hindu caste system.
Sooner rather than later, tensions arose between the wealthy Mappila traders of Cannanore and the Portuguese state. The ships of the Cannanore Mappilas again and again fell prey to the Portuguese sailors off the coast of Maldives, an important point between Southeast Asia and the Red Sea. Interests of the Portuguese casado moradores in Cochin, now planning to capture the spice trade through the Gulf of Mannar and to Sri Lanka, came into the conflict with Mappilas and the (Tamil) Maraikkayars. The narrow gulf held the key to the trade to Bengal (especially Chittagong). By the 1520s, open confrontations between the Portuguese and the Mappilas, from Ramanathapuram, and Thoothukudi to northern Kerala, and to western Sri Lanka, became a common occurrence. The Mappila traders actively worked in even in the island of Sri Lanka to oppose the Portuguese. The Portuguese maintained patrolling squadrons off the Kerala ports and continued their raids on departing Muslim fleets at Calicut and Quilon. After a series of naval battles, the once powerful Mappila chief was finally forced to sue for peace with the Portuguese in 1540. The peace was soon broken, with the assassination of the qazi of Cannanore Abu Bakr Ali (1545), and the Portuguese again came down hard on the Mappilas. In the meantime, the Portuguese also entered into friendship with some of the leading Middle Eastern merchants residing on the Malabar Coast (1550). The mantle of the Muslim resistance was now taken by the Ali Rajas of Cannanore, who even forced the king of Calicut to turn against the Portuguese once again. By the close of the 16th century, the Ali Rajas had emerged as figures with as much influence in Kerala as the Kolathiri (Chirakkal Raja) himself. the 16th century, Middle Eastern Muslims dominated the economic, social and religious affairs of Kerala Muslims. Many of these merchants fled Kerala in the course of the 16th century. The vacuum created economic opportunities for some Mappila traders, who also took on a greater role in the social and religious affairs in Malabar. The Portuguese tried to establish a monopoly in the spice trade in India, using violent naval warfare. Whenever a formal war was broke out between the Portuguese and the Calicut rulers, the Portuguese attacked and plundered, as the opportunity offered, the Muslim ports in Kerala. Small, lightly armed, and highly mobile vessels of the Mappilas remained a major threat to Portuguese shipping all along the west coast of India. Mappila merchants, now controlling pepper trade in Calicut in the place of the West Asian Muslims, drew Mappila corsairs and used them to transport the spices past Portuguese blockades. Some Mappila traders even tried to outwit the Portuguese by reorienting their trade to Western Indian ports. Some chose an overland route, across the Western Ghats, for the export of spices. By the end of the 16th century, the Portuguese were finally able to deal with the "Mappila challenge". Kunjali Marakkar was defeated and killed, with the help of the Calicut ruler, in c. 1600 AD. The Ali Rajas of Cannanore was given permission to send ships to even to the Red Sea, as a way of ensuring their cooperation. The relentless battles led to the eventual decline of the Muslim community in Kerala, as they gradually lost control of the spice trade. The Muslims — who had been depended solely on commerce — were reduced into severe economic perplexity. Some traders turned inland (South Malabar) in search of alternate occupations to commerce. The Muslims of Kerala gradually became a society of small traders, landless labourers and poor fishermen. The once affluent, and urban, Muslim population became predominantly rural in Kerala.
The Tuhfat Ul Mujahideen written by Zainuddin Makhdoom II (born around 1532) of Ponnani during 16th-century CE is the first-ever known book fully based on the history of Kerala, written by a Keralite. It is written in Arabic and contains pieces of information about the resistance put up by the navy of Kunjali Marakkar alongside the Zamorin of Calicut from 1498 to 1583 against Portuguese attempts to colonise Malabar coast. It was first printed and published in Lisbon. A copy of this edition has been preserved in the library of Al-Azhar University, Cairo.A. Sreedhara Menon. Kerala History and its Makers. D C Books (2011)A G Noorani. Islam in Kerala.
Books [http://www.frontline.in/static/html/fl2704/stories/20100226270407900.htm]
Roland E. Miller.
''Mappila Muslim Culture'' SUNY Press, 2015 ''Tuhfatul Mujahideen'' also describes the history of Mappila [[Muslim]] community of Kerala as well as the general condition of [[Malabar Coast]] in the 16th century CE. For decades, the Malabari Mappila Muslims which representing the Mughal empire are already patronized [[Aceh Sultanate]].
The Kingdom of Mysore, ruled by Sultan Hyder Ali, invaded and occupied northern Kerala in the late-18th century. In the following Mysore rule of Malabar, Muslims were favoured against the high caste Hindu landlords. Some were able to obtain some land rights and administrative positions. There was a sharp increase in community's growth, especially through conversions from the "outcaste" society. However, such measures of the Mysore rulers only widened the communal imbalance of Malabar. The East India Company — taking advantage of the situation — allied with the Hindu high castes to fight against the occupied regime. The British subsequently won the Anglo-Mysore War against Mysore ruler Tipu Sultan and, consequently, Malabar was organised as a district under Madras Presidency.
Conversion to Islam continued into the British Raj. In the 1871 census report, the Cherumars numbered 99,000, but in the following decade, their population dwindled to 64,725. The Cherumars, a low-caste Hindu peasant group, were mass-converted to Islam by Mappila peasants during the Mappila uprisings. L. R. S. Lakshmi states that the census report attributed this decline to conversions, which could be explained by the "poor economic conditions" among the Cherumars, who saw "possible work incentives available within the flourishing Mappila community." Despite converting to Islam, they continued to occupy a lower social position in the Mappila hierarchy.
The discriminatory land tenure system — tracing its origins to pre modern Kerala — gave Muslims of Kerala (and other tenants and labourers) no access to land ownership. This led to a series of violent attacks against the high caste landlords and colonial administration (the Mappila Outbreaks, c. 1836–1921) and in 1921–22; it took in the form of an explosion known as Mappila Uprising (Malabar Rebellion). The uprising — which initially had the support of Indian National Congress leaders such as Mahatma Gandhi- was suppressed by the colonial government, with martial law being temporarily instituted in the region and the leaders of the rebellion tried and executed.
The community was able to produce a number of high-regarded leaders in the following years. This included Mohammed Abdur Rahiman, and E. Moidu Moulavi of the Congress Party, and most crucially, the inspirational K. M. Seethi Sahib (1898–1960). Although the Muslim League faded into memory in the rest of India, it remained a serious political force in the state of Kerala with leaders such as Syed Abdurrahiman Bafaki Tangal, P. M. S. A. Pukkoya Tangal, and C. H. Mohammed Koya. K. O. Ayesha Bai, a member of Muslim community, the first Muslim women to rise to public fame in modern Kerala, became the Deputy Speaker of the Communist Kerala Assembly in 1957.
Active participation in the state elections gave rise to a psychology of accommodation that took the Muslims into cooperate relationships with Hindus and Christians of Kerala. The Communist-lead Kerala government granted the wish of the Muslim League for the formation of a Muslim majority district in 1969. University of Calicut, with the former Malabar District being its major catchment area, was established in 1968. Calicut International Airport, currently the twelfth busiest airport in India, was inaugurated in 1988. An Indian Institute of Management (IIM) was established at Kozhikode in 1996 and National Institute of Technology in 2002.
Modern Mappila theological revisions and social reforms were initiated by Wakkom Maulavi (1873–1932) in Kollam. The Maulavi was initially influenced by Muḥammad 'Abduh and Rashīd Riḍā, and to some degree by the ideas of Jamāl al-Dīn al-Afghānī and Muḥammad ibn 'Abd al-Wahhāb. He notably encouraged the Mappilas to adopt English education. Notable reformers such as K. M. Seethi Sahib (1898–1960), Khatib Muhammad K. M. Maulavi (1886–1964), E. K. Maulavi (1879–1974) and M. K. Haji carried his work forward to the modern age. K. M . Maulavi tried to spread the new ideas of southern Kerala to the more orthodox Malabar region. C. O. T. Kunyipakki Sahib, Maulavi Abussabah Ahmedali (died 1971), K. A. Jaleel, C. N. Ahmad Moulavi, and K. O. Ayesha Bai were other prominent social and political reformers of the 20th century. An organisation known as the Muslim Educational Society (MES), founded in 1964 by P. K. Abdul Ghafoor and friends, also played a role in the development of the community. Aikya Sangham (founded in 1922, Kodungallur) and Farook College (founded 1948) also promoted the higher education among the Muslims.
A large number of Muslims of Kerala found extensive employment in the Persian Gulf countries in the following years (beginning in the mid-1960s). This widespread participation in the Gulf Rush produced huge economic and social benefits for the community. Great influx funds from the earnings of Mappilas employed followed. Issues such as widespread poverty, unemployment and educational backwardness began to change. The Mappila community is now considered as section of Indian Muslims marked by recovery, change and positive involvement in the modern world. Mappila women are now not reluctant to join professional vocations and assuming leadership roles. As per the latest government data, female literacy rate in Malappuram District, centre of Mappila distribution, stood at 91.55% (2011 Census). Lulu Hypermarket chairman M. A. Yusuf Ali, 19th richest man in India, is the richest Malayali, according to the Forbes magazine (2018)."Yusuf Ali is the richest Malayali and he is richer than Donald Trump" Malayala Manorama March 2018 [6] Azad Moopen, chairman of the Dubai-headquartered Aster DM Healthcare, is another major Muslim entrepreneur from Kerala. During his state visit to Saudi Arabia in 2016, Indian Prime Minister Narendra Modi presented the Saudi king Salman with a gold-plated replica of the Kodungallur Mosque.
Ever since in the Indian Independence from the British in 1947, the overwhelming majority of Muslims in former Malabar District have supported the Muslim League. In south Kerala, the community generally supported Indian National Congress and in the north Kerala a small proportion vote Communist Left. Politically, the Muslims in Kerala have exhibited more unanimity than any other major communities in modern Kerala.
The Sunnis referred here are identified by their conventional beliefs and practices and adherence to the Shāfiʿī madhhab, while the other theological orientations, of which the Salafi Mujahids constitute a large majority, are seen as modern "reform" movements within the Sunni Islam. Both the Sunnis and Mujahids again have been divided to a number of sub-identities.Shajahan Madampat, "Malappuram Isn't Mini Kashmir" Outlook 21 August 2017 [7]
As the modern Mappila literature developed after the 1921–22 Uprising, religious publications dominated the field.
Vaikom Muhammad Basheer (1910–1994), followed by, U. A. Khader, K. T. Muhammed, N. P. Muhammed and Moidu Padiyath are leading Mappila authors of the modern age. Mappila periodical literature and newspaper dailies — all in Malayalam — are also extensive and critically read among the Muslims. The newspaper known as "Chandrika", founded in 1934, played as significant role in the development of the Mappila community.
The Malabar District version of Mandi, popularly known as Pit Mandi in Malayalam is another popular item, which has an influence from Yemen. Various varieties of biriyanis like Thalassery biriyani, Kannur biriyani, Kozhikode biriyani and Ponnani biriyani are prepared by the Mappila community.
The snacks include Unnakai (deep-fried, boiled ripe banana paste covering a mixture of cashew, raisins and sugar), Pazham pori (ripe banana filled with coconut grating, molasses or sugar), muttamala made of eggs, chatti pathiri, a dessert made of flour, like a baked, layered chapati with rich filling, arikkadukka, and more.
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